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RERUM BRITANNICARUM MEDII .EVI SCRIPTORES.
OR
CHRONICLES AND MEMORIALS OF GREAT BRITAIN
AND IRELAND
DURING
THE MIDDLE AGES,
THE CHRONICLES AND MEMORIALS
OP
GREAT BRITAIN AND IRELAND
DURING THE MIDDLE AGES.
PUBLISHED BY THE AUTHORITY OF HER MAJESTY'S TREASURY, UNDER THE DIRECTION OF THE MASTER OF THE ROLLS.
On the 26th of January 1857, the Master of the Rolls submitted to the Treasury a proposal for the publication of materials for the History of this Country from the Invasion of the Romans to the Reign of Henry VIII.
The Master of the Rolls suggested that these materials should be selected for publication under competent editors without reference to periodical or chronological arrange- ment, without mutilation or abridgment, preference being given, in the first instance, to such materials as were most scarce and valuable.
He proposed that each chronicle or historical document to be edited should be treated in the same way as if the editor were engaged on an Editio Princeps ; and for this purpose the most correct text should be formed from an accurate collation of the best MSS.
To render the work more generally useful, the Master of the Rolls suggested that the editor should give an account of the MSS. employed by him, of their age and their peculiarities ; that he should add to the work a brief account of the life and times of the author, and any remarks necessary to explain the chronology ; but no other note or comment was to be allowed, except what might be necessary to establish the correctness of the text.
a 2
The works to be published in octavo, separately, as they were finished ; the whole responsibility of the task resting upon the editors, who were to be chosen by the Master of the Rolls with the sanction of the Treasury.
The Lords of Her Majesty's Treasury, after a careful consideration of the subject, expressed their opinion in a Treasury Minute, dated February 9, 1857, that the plan recommended by the Master of the Rolls ''was well calculated for the accomplishment of this important national object, in an effectual and satisfactory manner, within a reasonable time, and provided proper attention be paid to economy, in making the detailed arrangements, without unnecessary expense."
They expressed their approbation of the proposal that each chronicle and historical document should be edited in such a manner as to represent with all possible correct- ness the text of each writer, derived from a collation of the best MSS., and that no notes shovild be added, except such as were illustrative of the various readings. They suggested, however, that the preface to each work should contain, in addition to the particulars proposed by the Master of the Rolls, a biographical account of the author, so far as authentic materials existed for that purpose, and an estimate of his historical credibility and value.
Rolls House,
December 1857.
PECOCK'S REPRESSOR.
Digitized by the Internet Archive
in 2011 with funding from
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http://www.archive.org/details/repressorofoverm01peco
\3
^r
^
THE
REPRESSOR OF OYER MUCH BLAMING OF THE CLERGY.
BY
REGINALD PECOCK, D.D.,
SOMETIME LORD BISHOP OF CHICHESTER.
EDITED
BY
CHURCHILL BABINGTON, B.D.,
FELLOW OF ST. JOHN'S COLLEGE, CAMBRIDGE.
PUBLISHED BY THE AUTHORITY OF THE LORDS COMMISSIONERS OF HER MAJESTY'S TREASURY, UNDER THE DIRECTION OF THE MASTER OF THE ROLLS.
VOL. I.
LONDON: LONGMAN, GREEN, LONGMAN, AND ROBERTS.
1860.
JAN 1 2 1950 1543G
Printed W Etbe and SpoTTis\rooDE, Her Majesty's Printers, For Her Majesty's Stationery OflBce.
I
CONTENTS,
Page
Introduction - - - - - - ix
Summary of Contents - - - Ixxxvii
Pecock's Repressor ----- 1
Excerpts from Bury's Gladius Salomonis - 567
Abbreviatio Reginaldi Pecock - - - 615
Extract from Gascotgne's Theological Dictionary 621
Glossary _.--.- 625
Index - - - - -. - - 685
VOL. I.
INTRODUCTION,
h 2
INTRODUCTION,
The life of Reginald Pecock has been made the sources of subiect of a special work by Lewis,^ who has con- respecting
' The Life of the learned and right reverend Reynold Pecock, S.T.P., lord bishop of St. Asaph and Chi- chester, in the reign of king Henry VI., faithfully collected from records and MSS., being a sequel of the Life of Dr. John Wiclif, in order to an introduction to the History of the English Reformation. Collected and written by John Lewis, mi- nister of Mergate in 1725, and now reviewed. London, 1744, pp. 344, and Pref., pp. xvi. (2.50 copies printed for the subscribers). This book was reprinted at the Oxford University Press in 1820. The original edition is always referred to in this introduction. The litera ture and authorities for Pecock's life and opinions (apart from his own works), so far as they are known to me, are as follows : —
(1.) Gascoigne's Theological Dic- tionary, MS., Lincoln College, Ox- ford, spcc. XV. This is by far the most important authority for the history of Pecock ; and from it "Wood drew up his account of him in the Hist, et Ant. Univ. Oxon., observing at the end : " Hactenus de Pccockio illo de quo certe ha:^c
referenda duxi .... quod Ox- oniensis fuerit, prsesertim vero quod ilia scriptorum neminem attigisse crediderim proeter unicum Gascoig- num, cujus cum eorum quse refert pleraque oculis et auribus praesens hauserit vestigia premenda mihi religiose videbantur." Many ex- cerpts from this Dictionary relating to Pecock are given by Hearne at the end of his edition of Walter Hemingford, 2 vols., Oxou, 1731 (vol. 2, pp. 509-550), and by Lewis in his Life of Pecock. To these volumes reference will be made in the following pages for the original, which will not ordinarily be quoted at length. An extract not before printed is given in the Appendix to the present work.
(2.) Johannis de Whethamstede narratio de R. Pecockii abjuratioae. "Printed by Hearne as above, pp. 490-502.
(3.) Official documents preserved in Bishop's Registers, &c., quoted by Lewis, Copies were sent to him by various friends, as Kennet and Baker ; some of them are likewise contained in Baker's MSS. (partly at Cambridge in the University
INTRODUCTION.
Pccock's early life, circa A.D. 1395-1430.
scientiously and laboriously (if not very skilfully) put together almost everything of importance which can now be learned respecting him. The actvial facts, how- ever, admit of being stated tolerably briefly.
His parentage is unknown, as well as the exact time and place of his birth. He must have been born, however, about the end of the fourteenth century, and is said by Gascoigne, Leland, and others to have been a Welshman ; he is styled, moreover, in a papal instrument, presbyter dicecesis Meneven- sis} He appears, therefore, to have sprung from the
Library, partly at London in the British Museum), and in Wharton's MSS., now in the archiepiscopal palace at Lambeth.
(4.) Lelaudi Collectanea, torn. 2, pp. 409, 410 (Hearne's edition), ejusd. Comin. de Scriptt. Britt, c. 565, pp. 458, 459 (Hall's edition).
(5.) Bale, Scriptt. Brit, foil. 204, 205, Wesal. 1548 ; and more fully but very inaccurately, pp. 594, 595. Ed. Basil, 1559.
(6.) Foxe iBook of Martyrs, s. a. 1457, vol. 3, pp. 724-734. Lond. 1844) devotes several pages to " The history of Reynold Pecock, bishop of Chichester, aflBicted and tormented by the false bishops for his godliness and profession of the Gospel." On this are two adverse criticisms ; one by N. Dol- man ( Three Conversions of England, c. 6, vol. 2, p. 265, A'^.7.),and another, whose author is unknown. Both these are printed in extenso by Hearne. (Appendix to his preface to Heminyford, pp. CLi.-CLiii.)
(7) There are also besides these various incidental allusions to him" in the chroniclers of the fifteenth and sixteenth centuries, Caxton, Hall, Fabyau, Stowe, Holiushed, aud others, which are mostly col-
lected by Foxe (u. s.), Waterland (Works, vol. X.), and Lewis.
Of MSS. sources of infonnation, I have availed myself of Bury's answer to the Repi-essor, which is contained in the Bodleian Library (another copy of the same is in the Durham University Library, which has been kindly examined by the Rev. T. Chevallier for this work), and of some portions of Gascoigne's Theological Dictionary (preserved in Lincoln College, Oxford, saec. xv.) not printed by Hearne. For permis- sion to inspect these and other MSS., and to have transcripts made of such parts as appeared desirajble, my best thanks are due to the Rev. H. O. Coxe and the Rev. M. Pattison.
Of writers after the sixteenth century it is unnecessary to speak. Tiiey have added little or nothing to the accounts of their predecessors, except (in very many cases) errors of their own. Some of these are corrected by Henry Wharton, and more by Lewis, from whom later writers seem to have derived ncaily all their information.
' Pope Eugenius, in his bull of provision for the bishopric of St. Asaph styles him preshytcrnm Ment- vensis dia:cesis in artibus magistrum
INTRODUCTION.
XI
northern district of the principality comprised within the diocese of St. David's, and contiguous to the parts which he afterwards governed upon being promoted to the bishopric of St. Asaph.^ His boyhood was spent in his own country, and many of its years were doubtless (as Wood, perhaps following Gascoigne, asserts) well spent in the acquisition of grammatical learning. He thence went to Oriel College, Oxford, and was elected to a fellowship October 30, 1417, upon the vacancy occasioned by the elevation of Dr. Gars- dale to the office of provost of the College. He was ordained acolyte and subdeacon by his diocesan. Dr. Flemmyng, Bishop of Lincoln, on the same day, December 21, 1420 ; admitted to deacon's orders Feb- ruary 15, 1421, and to priest's orders March 8 the same year, upon the title of his College fellowship. He soon afterwards proceeded to the degree of bachelor in divinity, and incepted under a Cistercian monk, whose name has not come down to us, about the year 1425,^ when Gascoigne was Chancellor of the University. His studies had been unwearied both in sacred and profane literature, and, his very enemies being judges, were crowned with complete success " Felicia hsec principia (says Leland) tales habuere
ac ill iheologia haccalaureum, &c. Reg. Staff, f. 15; Wharton MSS. 577, p. 31 (Lambeth MSS.). The bull of Eugenius the Fourth and the Juramentum fidelitatis episcopi Assa- vensis are still preserved at Lambeth. ^ " Wallicus origine," Gascoigne in Hearne, u.s., 514, 516, and 548. " natione Wallicus," Licert. Chron. in Leland Collect., tom. ii. p. 409 ; "relicta Cambria, patrio solo." Leland, De Scriptt. Britt, c. 566. Bale, indeed, calls him " Anglus," De Script. Brit, fol. 204, ed. Wes. 1548), but even this is not neces-
sarily inconsistent with the fore- going testimonies, and his later edition adopts Leland's language (p. 594, ed. Basil, 1559). Lewis is therefore mistaken in saying that the pope's bull is the " chief au- thority " for the assertion that he was born in Wales ; his interpre- tation of the pope's bull Cp. 8,i seems very improbable.
2 Gascoigne's MS. (torn. ii. p. 597) has 1445 (written in Arabic charac- ters) ; but I have received Lewis' correction, which is little less than certain.
Xll
INTRODUCTION.
Pecock i)roinotcd to the niastcrshi]) onVliittins,'ton College and the reetory of St. Michael in Riola, A.D. 1431.
■' successus, quales virtus suo proniittit cultori, nerape " optimos : jam studiorum orbem absolverat, et insignia '■' tlieologi severi supreina acceperat ; tanta igitur viri •' eximie docti latere quidem gloria non potuit." ^
Soon after this time he was summoned to court, where, accordinc: to Leland, his services were so ac- ceptable to his prince, that they brought him into great note and were rewarded with an ample fortune. Humphrey Plantagenet, Duke of Gloucester, being at that time protector of the kingdom, was very pro- bably the person to whom Pecock was especially indebted for his earlier promotions, the first of which was the mastership of Whittington College, London, to which the rectory of St. Michael in Riola was attached. He obtained this piece of preferment in 1431, and alludes to his residence there in his Repressor, this being one of the very few particulars of his life which that book has preserved. It was here that Pecock applied himself to study the con- troversy between the Lollards and tlieir opponents, which must have been prominently brought before his eyes both in his experience of London life and by the Smithfield bonfires. Gascoigne tells us that he Avrote books in English for twenty years together, and we know from himself that many of these were principally designed to convince the Lollards of their errors. During the thirteen years then of his London residence, we cannot doubt that he composed several of those works to which such frequent allusion is made in the Doneb and the Repressor.^
' Leland, De Scriptt. Britt., u. s., cjusd. Collect., U.S.', Gascoigne, ?<. s,, p. 548. Also Kennet MSS. and Keg. Flemmyng, referred to by Lewis, pp. 2-4.
- Leland, 7i. .s., Gascoigne, w. s., p. 516. Pecock's Repressor, p. 112. Lewis, pp. 7, 8, where some infor-
mation about Whittington College will be found. It is marked in a map of London in 1563 (copied in Pennant's London), being situated near the Three Cranes in the Vintree, about half way be- tween St. Paul's and old London Bridge.
INTKODUCTION.
Xlll
But Pecock was destined to rise to higher honours. Consecrated The protector's influence procured him a bishopric.^ st. Asaph,
A.D. 1414.
The see of St. Asaph became vacant by the trans- lation of John Lowe to Rochester, who afterwards became one of the most bitter as well as the most formidable opponents of his successor. The bull of provision by which Pope Eugenius the Fourth pro- moted Pecock to his new dignity is dated April 22, 1444?, and he was consecrated in the palatial chapel at Croydon on June 14 of the same year, as appears by the register of John Stafford, who was at that time Archbishop of Canterbury and Chancellor of England. He was at the same time admitted to the degree of doctor of divinity (possibly by royal man- date) without keeping any exercise or act, a proceed- ing at which few in this age will feel much scanda- lized, though to the correct and punctilious Gascoigne it appeared a prodigious breach of discipline and propriety.^
How it fared with Pecock during the first three iie defends
/,,. . , ^ 1 T 1' l^ ^ unpreaching and
years oi his episcopate we do not distinctly know ; non.re«ident but as he tells us himself in a work written only five mon^atVani'r^ years after his consecration, that his proceedings in his own diocese had been misconstrued by many, who, if they had known more, would have been the last
1 So Bale says expressly (De Scriptt. Brit), and there is no rea- son why Lewis should question the fact, p. 14. At the same time it may be true enough that Pecock himself had to pay the pope a round sum for his provision.
2 Le Neve's Fasti, vol. i. pp. 71, 72 (Hardy's edition), Lewis, pp. 13-17. Gascoigne, u. s., pp. 516, 517, whose solemn words are these : — " Doctor fuit in Oxonia per gratiam absentandi: nunquam enim respondit alicui doctori pro
forma sua ut esset doctor, ncc aliquem actum in scholis fecit in Oxonia, postquam incepit in theo- logia, an postea faciet nescitur a nobis. Per omnes annos a die inceptionis suai in Oxonia usque ad diem prseseutis scripturse nullum actum fecit scholasticum, nee le- gendo, uec prsedicando, nee dispu- tando, nee determinando." And again (p. 548) : — " Recepit ilium gradum per dispensationem, i. e. per dissipationem seu licentiam ad ma- lum per regentes in Oxonia,"
XIV INTRODUCTION.
to blame him, we may surmise that all things did not proceed very smoothly. But a more serious trouble was near at hand. The episcopal order had been in little favour in England generally for some time. Many of the most rigid Anglicans, and the whole body of the Lollards, with all its parties and subdivisions, were vehement in their denunciations. Men of the opinions of Wiclif and men of the opinions of Gascoigne alike lifted up tlieir voice on high. It was believed and proclaimed that the bishops of that age looked upon the duty of preaching, — *' illud egi-egium et prgeclaris- '^ simum pr?e(hcandi officium solis quondam pastoribus '' attributum, eisque maxime debitum," — as something beneath their dignity, and an occupation fit only for the inferior clergy and such as had nothing better to do. Archbishop Arundel, wdiose orthodoxy had dis- played itself in burning Lord Cobham to ashes, had done what he could to restrict preaching even among the lower orders of the clergy. His death, occasioned by a swelling of the tongue, was interpreted by many as a judgment. Men believed, according to Gascoigne, that God had tied his tongue for having tied the tongues of almost all preachers, merely because some few pulpits had vented heretical doctrine. The result of all this was that there was little preaching of any sort among the secular clergy, Avhether high or low.^ And for all this the bishops were principally blamed. Pecock came forward as their advocate. In truth he was their natural advocate, not only as a member of a body in whom the esprit cle corps is supposed to be at all times strong, but as having a special predilection for defending any established prac- tice which admitted of a specious rather than a solid vindication. Not that he was consciously dishonest,
» The omission was &iii)plie(l, but in no very satisfactory manner, by the friars.
INTRODUCTION.
XV
on the contrary his integrity and sincerity are indubi- table, but his natural disposition inclined him to take as conservative a view of affairs as possible ; while his unbounded vanity continually led him to weave subtle and elegant arguments, weak and flimsy indeed as the threads of a spider, but which served admirably to bring out and to display his own acuteness and ingenuity.^ Accordingly Pecock took upon himself, in a sermon preached at Paul's Cross in 1447, to show that bishops are not bound by virtue of their office to preach, using that word in its most ordinary acceptation. He main- tained that they were free from this burden, being obliged to works of a higher character, which require greater knowledge (as the solution of difficult questions), and having a more important work to discharge in relation to the souls of Christian men than the office of preaching, probably thereby intending the care and supervision of the whole diocese committed to their charge. In the same discourse he strove to vindicate the non-residence of bishops on their dioceses, then only too common (against which exception had been very generally and very justly taken by opposite parties), on the ground that there were divers causes which would justify such non-residence in the sight of God, and even render it meritorious, so long as such causes lasted. In these he referred, as it seems, to the assist- ance which they might be required to render to the king or to the Church by attendance in court, or in parliament, or otherwise. He appears to have expressed similar opinions on several following occasions. In the same discourse he also justified the papal bulls of provi-
' As an illustration of this, sec his amusing vindication of the sin- gularly hypocritical practice of the Franciscan friars in counting money with a stick. Repressor, pp. 554- 61. Erasmus, as may be ima-
gined, viewed the matter with very different eyes. See his Morice en- comium, or Lewis, p. 139. For the Franciscan rule, thus eluded, see Monumerita Franciscana, p. 576, in the present series.
XVI
IIs^TllODUCTION.
sion (by which a man might be appointed to a piece of l)referment before it was vacant, and which were usually obtained by a large fee), as well as the payment of the annates or first year's income of a bishopric to the pope, and endeavoured to clear the pecuniary negotiations of pope and bisliops from the not altogether unnatural charge of simony. Pecock, whose ideas on the sub- ject of papal supremacy were not at all in advance of his age, conceived that the pope, as lord paramount of the universal Church and of all things thereto per- taining, had a right, strictly speaking, to the entire proceeds of all benefices, and that those whom he placed therein to enjoy them did no sin in giving him of that which was his own, any more than a bailiff does when he pays anything to the landlord of the soil. By such arguments, some of which were wliolly false, and some of which were true, but at the same time quite insufficient to cover the space which they were intended to cover (being applicable to exceptional and temporary cases only), did Pecock endeavour to vindicate some of the grossest abuses which prevailed in the English Church in the fifteenth centur3^ It is indeed very probable that he did not fully approve of the conduct of the bishops of his own time, but perceiving that the imputations of Wiclif and his dis- ciples were of too sweeping a character, only lent him- self inadvertently to make the worse appear the better reason, and to prop up a system of things which was essentially rotten and corrupt.^
'lim, as
Pecock's efforts on this occasion gave
Tho effects of the sermon. Oppo-
si^o'i^jjj,^'^' to it usually happened, complete satisfaction; insomuch, quarters. i\^r^^ \^q qj^q^ the substaucc of liis discoursc into the
' Pecock's Repressor, p. 106. Ni- colaus de Clamengiis in Brown. App. ad Fasc. lleruin (passim). Gas- coigne, u. s., pp. 510, .517, 520, 528, 529. Lewis, pp. \7,s(pj. where a great deal of collateral information
will be found. His translation of the seven conclusions is taken from a Latin MS. at Oxford, Bod). 117, fol. I \,sqq.y called Aibiiviatio BeyinaJdi Pcccc/i, printed in the Appendix to the present work,
INTRODUCTION.
xvn
form of seven conclusions, which he transmitted to divers persons after its delivery/ and, among the rest, to Walter Hart, Bishop of Norwich, the queen's con- fessor, residing at court (to whom he afterwards lay under obligations), and Adam Moleyns, or de Moli- neux, Bishop of Chichester, at that time Lord Privy Seal.^ He observed to another friend, that from hence- forth no one would speak evil of bishops, for all men would know from his writings that bishops are not bound to preach or undertake the cure of souls, as the clergy and the common people imagined, but only to exercise a superintending power. The event, however, turned out very differently. Men exclaimed against the bishops more than ever, and against Pecock in particular. Nor were these denunciations confined merely to the populace, but a crowd of learned anta- gonists of Pecock on this occasion have been handed down to us, belonging to both Universities, the most distinguished, perhaps, being William Millington, pro-
' He thus alludes to these " con- clusiounspublisshid " in the Follower to the Donet (fol. 49) : " Y wote wel tho conclusions wolea be holde for trewe of ech greet leernyd man in dyuynite or in lawe of canoun, while the world schal dure. ... No clerk ^it hitherto into this present day bi more than vi ^eer passid after the bigynnyng of the strijf durste take vpon him forto answere to the proofis of hem, thou^ summe clerkis han be ful redi forto argue and make motyues a^ens hem and a^ens side half maters, ■which is ful li^t and esi in reward of the answer- yng to the proofis of hem." The " principal mater " in these con- clusions is " of bisshopis boond to preche."
- Moleyns, like Pecock himself, had been raised to the episcopate by papal provision. He was, within four years afterwards, murdered at Portsmouth in the civil wars, as was also William Askew, Bishop of Salisbury, whom the mob thus up- braided : That fellow always lived with the king, and did not reside in his diocese with us, nor keep hospi' tality, therefore he shall die. Gas- coigne observes, that since Pecock and the other prelates promoted by Henry VI. had maintained that bishops are not obliged to preach, Almighty God himself had preached in England by the punishments which had fallen upon them, pp. 524, 525 ; see also pp. 532, 533, and Le Neve's Fasti,
XV Ul
INTRODUCTION.
Pecock escapes official censure.
vost of King's College, Cambridge/ who, in a sermon preached at St. Paul's, declared that England would never suffer those who patronized Pecock to prosper. Damlet, master of Pembroke Hall, Cambridge, offered to prove Pecock guilty of heresy from his own writings. His successor at Whittington College, Thomas Eborall, also took a vigorous part against him. Nor were the friars of the mendicant orders, his sworn enemies, inactive. They belonged mostly to the University of Oxford. Their disputations and discourses were held, from time to time, partly at the Universities, and partly in London, in the presence of bishops. The Archbishop of Can- terbury liimself, John Stafford, was appealed to ; and we have a copy yet remaining of the defence which Pecock transmitted to the primate. He there recites his seven conclusions, and the motives which he had in preaching them. These were a desire to clear the bishops from the calumnies with which they had been attacked both in the pulpit and out of it, and to restore their influence ; also a design to satisfy tlie scruples of any bishops whose consciences might reproach them for a neglect of duty ; and, in fine, a hope to bring the traducers to a better mind.-
The bishops, as was to be expected, took a lenient
J
> "Doctor Millington de Cantabri- gia . . . egregie deteiininans contra E. Pecock." Gascoigne, u. s., 524. Tliis was William Millington. Id., p. 542. Everything that can be known about Millington has been collected "with extraordinary care by my learned friend, the llev. G. Williams, whose paper (read May 3, 1858) is printed in the Communica' thus made to the Cambridge Anti- quarian Societij, pp. 287-328 (No. 8, octavo series). Wood's enumeration of Pecock's opponents, which is partly taken from parts of Gas-
coigne's Dictionary not printed by Hearne, mentions also the names of Gilbert Worthington, William Lit- tlefield, Peter Beverley, John Bar- bach, and John Milverton, the last of whom is noticed more fully by Bale {Cent. viii. 44). It is contained in Hist, et Ant. Univ. Oxon.. s. a. 1457, and his entire article on Pecock is reprinted by Hearne along with the excerpts fif5m Gascoigne, u. s., pp. 480-489. See also Lewis, pp. 205, 206.
- Gascoigne, u.s., pp. 514, 517, 5 1 8, 524, 542 ; Abbrev. Reg. Pecock.
INTRODUCTION.
XIX
view of Pecock's case. Divers prelates were said and believed to favour him, among whom was the Bishop of Norwich, whose influence contributed, by and by to Pecock's further advancement. Some secular lords, who hated preaching, took the same side. The tu- mults, however, which were occasioned by this sermon of Pecock's by no means subsided, and were not likely to abate by a repetition of the same sentiments which he delivered in London about two years after- - wards. About this time, also, it appears that he gave great offence by speaking in too disparaging a manner of the authority of the Fathers, more espe- cially of those who were commonly called the Four Doctors of the Church, viz., SS. Ambrose, Augustine, Jerome, and Gregory. But for this time at least he seems to have escaped censure for any opinions which he might have expressed on this point. ^
It is abundantly clear that Pecock did not intend His motives to defend abuses as such, but only laboured to display p?Sct?ce in hi?^^ his skill in vindicating his brethren from what he deemed untrue or exaggerated charges. And indeed we may easily imagine that he was not wholly un- successful in his efforts ; for extremes of one kind had already (and very naturally) given birth to ex- tremes of a directly opposite kind. Pecock himself, in addition to his very numerous theological works, in writing which he doubtless conceived himself to be pursuing a more excellent way of teaching than in preaching in the pulpit, nevertheless found time to deliver many discourses in his own diocese, and caused many more to be delivered there, insomuch that many wondered (or affected to wonder), and exclaimed that the bishop, who defended unpreaching prelates, had now turned preacher himself.^
own diocese.
• Gascoigne, u.s., pp.514, 537, 541, 542, 543. Leland de Scriptt. Britt, u. s.
2 Id., pp. 520, 521. Lewis forms,
I think, an equitable judgment of *' our bishop's design " in his Sermon atPauVs Cross, pp. 46, 47. The fol- lowing passage, in the Follower to
XX
TNTRODUCTIOX,
Pecock's works. Their dates uncertain.
His Donct, circa l.D. 14KI.
It is difficult to say with precision what works Pecock had up to this time written : a long list may be drawn up from those which are referred to in the Eejrressor, most of which were, in all likelihood, pub- lished when it appeared, while others were in prepa- ration, or promised only. These were partly in Latin, partly in English, and treated on a great variety of religious and moral subjects. !Most of them seem to have sprung out of the controversies in which he was engaged, and tlie greater part of them appear to have been addressed to the common people with a view to reclaim them from the Lollard errors (as he deemed tliem), which were then widely prevalent.
Of all these, however, little or nothing remains to us except his Donet, or introduction to the chief truths of the Christian religion,^ the date of which is rather
the Do7iet (MS. lol. 100), may be thought to allude to this controversy : " How my -wordis han be thus chalengid, whanne ech -witti wel- willi man to trouth my^te knowe that y other -wise meenyd,-vvrityngis in the repliers side and -vvrityngis a^en in my side beren witnes. No man wijte me, thou) y speke and write so oft for my defensis ; the malice of summe clerkis (as y heere and sumwhat haue felid) is so greet a^ens me, that this and mych more is litil ynou) forto a^enstonde it."
' Among other things it contains the Apostles' Creed in an altered form, which is here subjoined. The importance of this document will appear in the sequel. It occurs at fol. 47, b, of the original MS., from which it is here printed, and also in James' transcript, pp. 63, G4 : —
"The first article of the comune crede, which article is this, *' Y bi- leeue into God ye Fadir maker of heuene and of erthe" thou schalt
fynde in ye xiiii'' and xv*^ chapitris of the first party aforegoing. Foi" whi in the xiiii^ chap, it is tau^t, that God is thre persoonys, Fadir, Sone, and Holi Goost, and )itt that ther- with he is not but oon and the same substaunce in alle thre persoonys. Also in ye bigynnyng of the xv*^ chap., where benefetis vndirgraciose or louder than graciose ben tau^t, it is seid, that God maad heuene and erthe and alle her contends : and how manye mo articlisof bileeue touching ye Godhede and touching his benefete in making creaturis ben tauU in the seid xiiii^ and xv*' chap., which articlis ben as necessary to be bileeuid as this seid first article of the comune crede is to be bileeuid, it is li^t to turne thidir and to se. Alle the othere xi. articles of the comune crede .... ben these. And y bileeue into Ihesu Crist his oon bi- geten Sone oure Lorde which was conceyuedofthelloly Goost and bom of Mary the maide, which Flu'sus
INTRODUCTION.
XXI
uncertain.^ The second part of this treatise is directed against those who impugn "the device'' of his book. These persons being j^rincipally, as it appears, the Lollard party, this book is not without its interest, and might probably deserve to be printed.
Both the Donet and the Follower to the Bonet, ms Follower to winch appeared some time " afterwards (probably ^d- i^s^- Hc
^ ^ \i ./ complains tliat
about 1454) as a supplement designed for readers of some of Ms works
^ ■'■■'■ *^ had been pub-
a higher class, are cast into the form of a dialoo-ue ]i?'^ed without
° ' ^ his consent.
between a father and a son. It appears from the Donet that his Rule of Christian Religion,^ and other works in connexion with it, had been already before the world ; but that he had only intended to circu- late them among private friends. He makes great and perhaps not unreasonable complaint that they " bin " runne abroode and copied atens my wille and myn '' entent, as y haue openly prechid at Poulis.'' In the same book he affirms that if through " eny vnad- '' visidnes, hastynes, or ignoraunce'' he should write any conclusion against the faith or the law of God, he would be ready '' to leue it, forsake, and retreto " mekely and devoutly at the assignementis of myn " ordinaries fadris of the chirche.''^ From all this it is evident that Pecock had, in these his earlier and
sufFrid vndir Pouuce riiate, was cru- cified, was deed and biried, and rose in the iii^ daie to lijf, stixed vp into heuene, sittith at the ri^t side of the Fadir, fro whens he is to come for to deem quyk and deede. I bileeue into the Holy Goost. And y bileeue his holy vniuersal or general chirche to be. Y bileeue the comunyng of seintis or of holy men to be. Y bileeue for^euenes of synne to be. I bileeve the a^en rising of deed men, that is to sei to be or to come. And I bileeue euerlasting lijf to be or to come."
* An early MS. note in the Oxford copy says that " this book was com- piled by Reynold Pecock, a.d. 1457." VOL. I.
But this is too late ; it must have been written, and was probably published, when he was only a priest.
- Before 1456, or the date of the Booh of Faith (see Foil ioDonet,M^, fol. 32), which seems, from Pecock's remark ("holde thei her pacience vnto tyme thei heere of the book of faith"), not to have been then published ; and full six years after his sermon at Paul's Cross in 1447. See p. xvii., note.
^ For some account of this work, which exists, indeed, but cannot be found, see the enumeration below.
'' James' transcript, p. 52. C
xxu
INTRODUCTION.
His Repressor, circa A.D. 1119.
more unfinished, treatises, given expression to some sentiments which were not favourably received by certain of the hierarchy.
But Pecock had been already engaged on a more important work, to which he alludes in the Donet, although it came out into tlie world later, viz., his Repressor, of which it is now time to speak.-^ The design of it is to defend the clergy from what he conceived to be the unjust aspersions of many of the *' lay party/' or " Bible-men" (by which he means the Lollards), and to show that the practices for which they were blamed admitted of a satisfactory vindi- cation. The outline of the work will be best per- ceived from the summary of the contents, so that nothing need be said here of its order and arrange- ment. It is evident that, as his book proceeded, Pecock perceived that he had undertaken too large a subject for a single treatise ; and while at the outset he gives the reader notice that he shall justify eleven
^ Lewis (p. 62) gives 1449 as the date of the Bepressor. Pecock, indeed, alludes to Henry's efforts to save Normandy (which was not wholly lost till the siege of Cherbourg, Aug. 12, 1450), and speaks of war having been carried on between England and France for 34 years. See Be- pressor, pp. 90, 516, 517. This war may reasonably be taken to com- mence with the siege of Harfleur, Aug. 17, 1415. Although from these data it is manifest that Pecock was composing the work in or about 1449, yet it is certain that it did not appear publicly till at least five or six years later. " Ferthermore, for as myche as soono after that y hadde write the book clepid The Bcprcsser, which is not ytt into this present day vtterlt/ into vce delyucrcd, fillen to me manye occupaciouns by sixe yeere next thannc folowing, that
leiser was not to me neither )itt is forto write in special a^ens the articlis whiche ben spokun in the eend of The Bepresscr and left there vntretid." — Pecock's Book of Faith, MS., foil. 6, 7. The Bepressor was one of the nine books of Pecock exhibited before the archbishop, Nov. 11, 1457, and Pecock had said that he would only be an- swerable for books which he had published within three years from that day, some others having been circulated surreptitiously before re- ceiving his final corrections. The Bepressor contains such frequent allusions to the Donet, that we must suppose the latter work to have ap- peared first, even althougli in the Donet itself one or more allusions (I observed one only when inspect- ing it at Oxford) to the Bepressor are to be found.
INTRODUCTION.
XXlll
practices or governances (as he calls them) of the clergy, he does in fact restrict himself to a vindica- tion of six, viz., the use of images, the going on pil- grimage, the holding of landed possessions by the clergy, the retention of the various ranks of the hierarchy, the framing of ecclesiastical laws by papal and episcopal authority, and the institution of the religious orders. For the remaining -^Ye he refers his readers to his other works, of which some were already published, while others were in preparation. The arguments of the Lollards are usually first stated, and then answered ; after which Pecock brings for- ward his own reasons for retaining the practice objected against. These various arguments may be quicldy understood from the marginal summary, and it would needlessly swell the bulk of the present volume to state or discuss them here. It would, moreover, be necessary to enter upon the hottest part of the field of polemical theology, on which war has been waged for centuries between the reformed and the unreformed Churches. Any lengthened dis- cussion of such points would be out of place in a work published at the public expense, and the editor must be excused for declining to enter upon it more than can well be avoided, interesting and important as it is in itself.^ The great historical value of Pecock's work
' A great deal of information (conscientiously and on the whole accurately put together, but with a somewhat clumsy lahoriousness) on almost all the controversial points touched on by Pecock, and various other illustrations of a historical and antiquarian character will be found in Lewis' Life of Pecock, pp. 62- 184. One or two errors, however, may be noticed here. His remarks on the pardon-mongers (p. 142) have nothing to do with the subject, Pecock's quest-mongers being per-
sons wholly different. Neither is his disquisition on religious perse- cution (pp. 159-179) any more to the purpose. It was capital punish- ment generally, not religious per- secution in particular, to which some of the Lollards objected, an opi- nion against which one of the thirty-nine articles is directed. But the worst blunder of all is the sup- position that Auchon (it should have been Anchon) is a name for Avignon (p. 116). This piece of nonsense, like many more absurd
c2
XXIV
INTllODUCTIOX.
consists in this, that it preserves to us the best argu- ments of the Lollards against existing })ractices which he was able to find, together with such answers as a very acute opponent was able to give. Every one, however, will perceive that there are some egregious blunders on both sides, such as that of the Lollards, in adducing a text of St. Peter (1 Pet. iv. 12) against pilgi'images,^ and that of Pecock in elaborately arguing that the pope is the Head of the Church because Cephas is the name given to St. Peter.^ There is also another matter, which every impartial reader will probably perceive and admit, that both Pecock and his oppo- nents contributed ver}^ materially to the Reformation which took place in the following century, whatever abatements, he may make from the soundness of the views advocated by either, or whatever opinion he may entertain of the merits of the Reformation itself Pecock himself aimed at temperate improvements in the Church, not at violent measures of reconstruction ; ^
remarks of -which no notice is taken in this edition, is written in the margin of the MS. in a later hand, hut Lewis adopted it among his marginal notes without scruple or difficulty.
' See Ti('prcssor,i>. \7G,scjq. There can he no doubt, I think, that Pe- cock contends against an interpre- tation which he had actually en- countered.
2 This error is as old as Optatus (or at least it occurs in his present text) : — " Igitur negare non potcs scire tc in urbe Koma Petro primo cathedram cpiscopalem esse colla- tam ; in qua scderit ovinium Apo- stolornm caput Petrus, wide et Cephas appellatus est." (Optat, lib. ii. p. 31. Ed. Par. 1702.) If the Donatists had had no greater diffi- culties than this to contend with.
they might probably have van- quished their opponents. j\Iauy later writers make the same absurd mis- take. See Fulke's Discovery, Sec, p. 301. (Parker Society's edition.) From some or orfier of them Ye cock, no doubt, derived it, but St. Jerome, to whom he strangely re- fers (p. 437), would have taught him better. Valla ridicules this popular error in his declamation against Constantine's donation. Brown, Fasc. licr. p. 152.
^ " By tranquil opposition to the more zealous followers of Wiclif," observes Bishop Short, " and by grounding his arguments on sound reason in the interpretation of the word of God, he contributed much to the furtherance of religion," Hist. Church of England, c. iii. § 12G. But his subsequent remarks
INTRODUCTION.
XXV
and if his character as a reformer leaves something to be desired, it was multo melior futurus, nisi teTnpora in qwihus viveret ohstitissent
We gather from Pecock's work a fact which is ex- state of religious ceedingly important to be borne in mind, that what ti'ire. may be called the discontented portion of the Church of the fifteenth century in England embraced persons of very various views. The more moderate portion of that party may fairly be considered as the precursors . of the reformed Church of the age of Elizabeth, while the more extreme portion (to whom the name of Lollards is perhaps now more usually limited) were developed into the puritanical party of tlie same period. But in the fifteenth century everything was in a transition state. Distinct communions had not yet been formed,^ and the various parties within the bosom of the Church were connected amongst each other by various approximations, overlappings, and interchanges of senti- ment. Pecock himself is a singular illustration of the eclecticism (so to say) which prevailed. He virtually admitted, on the one hand, the fallibility of general councils, and insisted strenuously on the necessity of proving doctrines by reason, and not simply by authority ; while, on the other, he carried his notions on the papal supremacy almost as far as an ultramontane could desire, and was blamed even by men like Gascoigne for giving
(§ 129)^ that "he does not appear to have possessed any very superior talents . . . yet God can work by weak instruments," might, I humbly think, have been spared. As the ex- positor of the province of reason in matters of religion, in opposition to the absolute dogmatism of the one party and the narrow scripturalism of the other, Pecock stands out pro- minently as the one great English- man of his age, and as the precursor
of a still greater Englishman in the age following, viz., Eichard Hooker. * This will perhaps be disputed ; but Pecock's common expression " many of the lay party," to desig- nate the Lollards, appears to warrant the assertion. At the same time it is certain, from Foxe, that meetings for prayer, &c., were held by some of this party, which may be re- garded as the beginnings of a future generation.
XXVI INTllODUCTION.
more than its due to the pope's temporal authority. In maintaining Scripture to be the sole rule of faith, and in rejecting the apocryphal books as uncanonical, he agrees with the reformers altogether : in his doctrine of the invocation of saints, and in various other particulars, he agrees altogether with their adversaries. If, in his discourse of images, he writes some things which few Anglicans Avould approve, so also he writes others, in the same discourse, whicli many Romanists would still less approve. Perhaps it would not be greatly wrong- to assert that Pecock stands half-way between the Church of Rome and the Church of England as they now exist, the t^^pe of his mind, however, being rather Anglican than Roman. Of puritanism, in all its phases, he is the decided opponent. There were many others more or less like him. Probable sources Very interesting it is to inquire from what sources i^iiformaUoa. Pccock derived the arguments which he ascribed to his opponents. In part, undoubtedly, and probably for the most part, he learned them by personal intercourse. Allusions to such intercourse are sufficiently frequent in his Repressor. But, apart from this, we may be sure that so learned a disputant would not ftiil to make him- self acquainted with the controversial writings of his adversaries. To these, however, he very rarely alludes. Once, and once only, he mentions the sect of the Wiclif- fites, who hold ''against governances treated of in the *' manners rehearsed in this present book, and in woise " and horribler manner, as it is open in the book of " Wiclif and of others being of his sect."^ What this book is, it is difficult to say, for many of Wiclif s works are unfortunately yet un])ublished, and there are pas- sages quoted from several of his works in Lewis' Life of Wiclif, wl)ich more or less resemble the statements which Pccoclc controverts.^ But there is one book,
' See Heptessoi-y p. 601. I allusions to the story about the
■^Compare in particular Wiclit's I angel's voice vrhen Constantine en-
INTRODUCTION.
XXVll
doubtfully ascribed to Wiclif/ which Pecock appears, from time to time, to have in his eye, and that book is The AiDology for the Lollards. Some of the arguments against images, against doing a less good work when a better work may be done, and against the religious orders, which that AiJology employs, bear too strong a resemblance to those which occur in Pecock to be the effect of chance. This book is in all likelihood the fountain head of some of them ; but when once used, they may, of course, have found their way to Pecock through other channels.- Almost as much may be said of the work which has been called by its editor, Mr. Forshall, a Remonstrance against Romish Corruptions in the Church, addressed to the people and parliament of England in 1395. While, on the one hand, the author of this treatise agrees perfectly" with Pecock in several material points relating to the Lollard controversy, so, on the other, some of his arguments relating to the various ranks of the hier- archy and the maintenance of the clergy appear to be directly answered by Pecock in his Repressor.^ In another place Pecock certainly alludes to Wiclif under the appellation '' of one clerk, but verily to say one heretic,'' who has expressed the sentiment, which Pecock impugns, in more than one of his
dovred the church (which occur both in his Dialogus, iv. 18, and in his treatise Of Clerks' Fosscs- sioners,) with the Ilepressor, pp. 323, 324, and the note.
' This is omitted, accidentally, I presume, from Mr. Shirley's use- ful catalogue of the works attributed to Wiclif, printed at the end of his Fasciculi Zizan iorum.
'^ A sensible article in the Chris- tian Remembrancer (July 1859)
takes notice of this, among other works of the Camden Society, and gives also much information relating to the period with great impartiality and knowledge of the subject.
^ See Remonstrance, pp. 1-8, and compare Repressor, pp. 303, sqq., 408, sqq., &c, ; also Rem., pp. 147- 152; and compare i?epr., pp. 423, sqq., &C.
XXVlll
INTllODUCTION.
IVcock and Hooker coiu- IKired.
works extant in MS.^ It deserves to be added that, in the majority of- Scripture citations, Pecock em- ploys the version ascribed to Wiclif, in that form of it, however, whicli is the later of the two, whether the revision be due to Wiclif or to some other person.'*^
It is the preliminary part, however, of Pecock's work which will be read by many with the greatest interest. The Lollards, against w^hom Pecock argues,*"^ carried their views of the sufficiency and completeness . of Scripture so far, that they conceived them to be our only sure guide in matters in their own nature indifferent, and required that the ritual, as well as tlie theology of the Church, should rest upon Scrip- tural grounds.^ When the lawfulness of any ecclesias- tical usage was in debate, the Lollard would ask. Where groundest thou it in Scrij)tuTe ? Against this extreme view of the sufficiency of Scripture, Pecock argues in the first part of his Repressor with singular clearness and ability. He maintains at large that it is not the office of Scripture to ground any law or ordinance of God whicli man's reason may discover
' See lieprcs.sor, p. 413, and tlie note. It may indeed be said that Wiclif does not use the important expression '■^ cnstomarili/ misuse," but " willtdraiving of teching in word and deed in good cnsample," vir- tually amounts to the same thing, i.e. to more than occasional delin- quency.
- See JReprcssor, part v. ch. 1 more especially. The exceptions to this remark are mostly confined to short texts quoted apparently mc- vioriler, such as occur in the first sixty pages; at p. 63 is a manifest quotation from Wiclif 's version.
^ In this case, as -well in others which couceru these controversies,
it is most necessary to remember that many who protested against Romish opinions missed falling into the extremes against which Pecock disputes. Thus the llemonstnince ayainst liomish Co/riiptions, written in 1395, published by Mr. Forshall, says (p. 131) : " Cristen men shul- den accepte the determination of the Church of Rome, eyther of any other, onely iu as much as it is foundid in Holy Scripture openly eyther priuely, eyther in resoun that may not foile." Pecock him- self might have written these words. ' Scripture itself remands us to rea- son for such nuUters. 1 Cor. xiv. 40; xi. 13.
INTRODUCTION.
XXIX
by the light of nature. He shows likewise that Scripture presupposes a knowledge of the moral vir- tues, and that its special office is to make known these truths and articles of faith which human reason could not have discovered. In adopting this line of argument, he may be considered as the forerunner of Hooker, who had to contend against precisely simi- lar opinions maintained by his puritan opponents. Nor, perhaps, is it too much to say, with the la- mented Hallam, that this portion of Pecock's work ^' contains passages well worthy of Hooker both for '' weight of matter and dignity of style.'' ^
At the same time the attentive reader will per- Questionable
^ positions of
ceive that Pecock has occasionally brought forward Pecock. opinions of a questionable character, to use the mild- est term, which were noways essential to his argu- ment, and which his enemies were not slow to ^^ upon to his disadvantage. Such, for example, as his position, that if there should be any apparent dis- crepancy between Scripture and reason on matters relating to the moral virtues. Scripture must be brought into accordance with the judgment of the reason, and not vice versa. Or such an opinion again as this, that the doctrine of the sacraments is more founded in reason than revelation.^
Yet, after every deduction has been made, his Re- General cim- pvessor will ever be regarded as a masterly performance, work. Fulness of language, pliancy of expression, argu- mentative sagacity, extensive learning, and critical skill distinguish almost every chapter. His disquisi- tion on the fabulousness of Constantine's donation, occasioned by an absurd argument of the Lollards in connexion with that donation, is, considering the age
' See liepressor, part i. passim, especially pp. 10, 23 ; Hallam, Mid- dle Ayes, cli. ix. part 2, vol. 3, p. 388, note. (Ed. Lond. 1853.) Pe-
cock, however, is much more suc- cessful in establishing his general principles than in applying them. - See pp. 25, 45, &c.
XXX
INTRODUCTION.
Historical allusions in the Repressor scanty.
in which it appeared, a surprising piece of criticism.^ And, in palliation of some of Pecock's grossest errors, it may be observed that they arise partly from igno- rance of the Greek language,^ which at that time was almost wholly unknown in this country, and partly from his being imposed upon, in common with his age, by spurious productions, such as those which on Dionysius the Areopagite. It to affirm that Pecock's Repressor is the earliest piece of good philosophical disquisition of which our English prose literature can boast. As such it possesses no small interest for the philologist and for the lover of letters generally.
So far indeed as secular history is concerned, the allu- sions to passing events either in England or elsewhere are extremely few and unimportant. Pecock takes some notice of the disturbances in Prague occasioned by the Hussites, as well as of the wars which had now
liave been fathered is no exaggeration
' See pp. 357-366. Just about the same time Lorenzo Valla had been turning his attention to the same subject, and had arrived, not without hazard to his fortunes, at the same result. There is, how- ever, a perfect independence of each other in the two treatises. Although there is not much in common be- tween the character and pursuits of these two remarkable men, it is singular that Valla was very near getting into trouble for denying that the Apostles wrote the creed which still bears their name. But Valla was in high favour at the court of Naples, and so came off more easily than Pecock, who held the self-same opinion, after his court favour had declined.
- Witness liis criticisms on Cephas and orthodoxy in his Repressor (p. 434) aud Booh of Faith (p. 31, Wharton's cd.), whicL make us wish that he had even known less Greek
than he did. His knowledge must have been confined to a few stray words. He does, indeed, say in his Booh of Faith : " Wolde God that lay peple hadden in her modir tunge the epistlis of Seynt Ignacc
for certes red y neuer in
no mannys writingis so tenderli charchid the obeisaunce to bi- schopis." (MS. Bibl. Trin. Coll. Cant.) But this was doubtless a Latin version. Between Koger Ba- con's death (circa 1295) and Gro- cyn's lectures at Oxford (1491) Greek learning had but few Eng- lish cultivators, and those mostly travellers. Warton (Ffist. F^mjl. Poetry, § 35) and Hallam {TAt. Eur. part i. capp. ii., iii.) mention Eston, Kichard of Bury, Gunthorpe, Kobcrt Flemming, Bishop Grey, Free, Mil- ling, and Selling, to whom Maunde- vile (see his Travels, pp. 20, 76) may perliap.s be added. But Pecock had never travelled {Eepr. p. 370).
INTRODUCTION. XXXl
for more than thirty years been going on between England and France.^ We also learn from him a fact, which no candid person who possesses a competent knowledge of the subject will be disposed to deny,^ that the state of English society at this time was widely and deeply corrupt. This corruption, which he represents as almost universal, he conceives (per- haps not without reason) would have been even more general but for the institution of the religious or- ders.^ A few references to London buildings and to London customs (for which see the Index) are almost the only passages of purely antiquarian value. Nor will the ecclesiastical historian obtain from this work much information on other subjects than the Lollard controversy. Sundry allusions to the ritual of the Church of England in the fifteenth century, and also to tliat of an earlier period, and a few notices of the wealth, habits, and practices of the monastic orders, ai-e almost the only matters to which attention needs to be called.^
To return, however, to Pecock. A brief elevation Pecock trans-
T , . , . 1 • r* n 1 lated to the see
now awaited him, but it was only that his fall head- of Chichester,
, "^ . A.D. 1450.
long might be the heavier and the more conspicuous. Humphry Plantagenet, his old patron, had already fallen a victim to the hatred of Margaret of Anjou, for hav-
* Pecock's strange remark (p. 306), that " the world evermore de- creases in people," England and France being specially mentioned, may have sprmig out of the fact that these countries were reduced and Avell-nigh exhausted (some parts of France being even depopulated) by these long-continued wars.
2 An able writer in the Dublin Review for 1858 (n. Ixxxvii., art. ii.) scruples not to call the fourteenth and fifteenth centuries, regarded
people," by which he probably in- tends principally the laity. But with respect to the clergy, the higher clergy especially, let Gascoigne speak (M.S., p. 537): "Ab anno Christi in quo fui natus (1403) non novi promotos esse in ecclesia qui sciunt, possunt, et volunt debito modo animabus prodesse." (See also p. 513, &c., and Repressor^ p. 331.) Some abatements are usually to be made from this querulous and not over large-minded, but most conscientious
morally, a period of " Egyptian 1 writer ; in the present instance,
darkness" (p. 49). He has a great however, it is to be feared that they
deal more to the same effect. I need not to be very extensive.
^ Pecock's account, pp. 516, 540, i ^ See Index to Repr., s. v. Rituals,
relates to " well nigh all worldly i and Religious Orders,
XXXll
INTRODUCTION.
His Book of Faitli, circa A.I). lt5G.
ing patriotically opposed her impolitic marriage with Henry the Sixth. AVilliam Delapole, created by her favour Duke of Suffolk, was now prime n)inister. He had previously i-egarded Pecock with disfavour, probably because he had been patronized by the Duke of Gloucester. But whatever the cause may have been, it was by his influence and that of the Bishop of Norwich, who has been already mentioned, that Pecock was raised to the see of Chichester in the place of his friend Adam Moleyns, to whose brutal murder, which took place June 9, 1449, the leaders of the Yorkists appear to have been privy, Pecock, after some delays, was translated by papal provision to his new office on March 23, 1450. He made his profession of obedience at Leicester, where the parliament was sitting, a week aflerwards, and had the temporalities re- stored to him on June 8 of the same year. The smiles of Delapole proved fatal to Pecock. The people gene- rally were persuaded of the integrity of the " good Duke •'' Humphry" (as he was called), and were convinced that the Duke of Suffolk was both concerned in his death and was the main cause of the English losses in France. He was accordingly arraigned and sentenced to ba- nishment, but was assassinated before the sentence took effect. The Bishop of Norwich, the queen's confessor, was driven from his see. Their friends, more espe- cially the bishops, were universally detested.^
The storm of indignation did not at once descend \\\^o\\ Pecock, who about this time was engaged in writing or correcting his Treatise on Faith, an Eng- lish work still extant, intended to reduce the Lollards to obedience to the prelates of the Church. In the first part of this treatise, which appears to have been published about 1456,^ he gives up the idea of an
' Ix; Neve's Fasti, vol. i. p. 247 (Hardy); Gascoigue, >/.v., pp. 524, 537, 5.*J8, 54v*^-, Lewis, 185-199.
- Wharton and Lewis consider it
to bave l)cen composed about 1450. This may be so, but it was one of (he nine book.s presented to the archbishop, and so ought not to have
TNTRODUCTIOX.
XXXlll
infallible authority in the Church (as a basis of argu- ment at least), and maintains that many have fruit- lessly endeavoured to convince the Lollards of error by the principle that 'Hhe clergy, or the church of " the clergy, may not err in matters of faith." He accordingly proposes to convince them by another means, viz., " that we ought to believe and stand to " some sayer or teacher, which may fail, so long as '' it is not known that that sayer or teacher therein '' fails." He even contends that faith is a matter of probability rather than of knowledge, and timt tlie truth of the Christian religion itself is to be proved, not by demonstrative, but by probable argu- ment. Such views were in fact absolutely incompa- tible with the popular doctrine of a living infallible authority in matters of faith. Very remarkable also is the approximation which Pecock here makes towards the doctrine of religious toleration, an approximation which shows him to be far in advance of his own age, and indeed of the age of the Reformers. He maintains that " the clergy shall be condemned at " the last day, if by clear wit they draw not men " into consent of true faith otherwise than by fire '^ and sword and hangment ; although I will nr)t " deny " (he adds) " these second means to be lawful, " provided the former be first used." In the second part he treats of the rule of faith, and maintains the Scripture to be the only standard of supernatural
been published before 1454. It is mentioned once in the liepressor (p. 45), perhaps again (p. 564), each place being written on an erasure, although " the author him- self in the entrance reckon? six years from the time of his writing the JRepressor, and afterwards speaking of the same war between England and France, he sets it at forty years,
as he had in the former at thirty- four." — Waterland's Works, vol. x. p. 214. Pecock seems to have had several works half finished at the same time, which afterwards came out at different times ; and thus one book may be referred to in another book, which itself came out earlier than the book to which it refers. See above, p. xxii., note.
XXXIV
INTRODUCTION.
Pecock in dis- grace at court, and with the hierarcliy.
and revealed verities. The opinions implied rather than advocated in the first part, on the inMlibility of general councils, were no doubt at variance with those most generally received in his time, easy though it be to find sundry authors of that age who agree with him even here ; but his view of the rule of faith may perhaps, be said to have been the usual one in that period. It was maintained, among many more, by Pecock's bitter enemy, John Bury, who does not seem so much as to have imagined that any verities of the Christian religion were preserved merely by the medium of tradition.^
At last the cloud burst upon his head. The Duke of York, secretly aiming at the crown, veiled his design by affecting to redress grievances, and to pro- cure the removal of evil counsellors from tlie king's presence. Pecock was peculiarly unfortunate, as hav- ing lost his patrons, the Duke of Suffolk and the Bishop of Norwich, in whose disgrace he shared, and also in being out of favour with the king personally.^ His remarks on the wars with France were certainly not calculated to gain him Henry's partiality, and his notions on various points of doctrine made him
' See Pecock's Book of Faith, pp. 1, 3, 4, 14, and Wharton's Preface (passim) ; Excerpts from Bury, p. G12 (of this work). Lewis, pp. 199-202 ; also pp. 285-302, where are some quotations from the Book of Faith, which are not contained in AVharton's edition. Yet Pecock himself does not seem to perceive that liis arguments were really more than argumenta ad homincm, for he says expressly and (we must pre- sume) sincerely : "Nevertheless of this .... followeth not that the church on earth erreth or may err." (Lewis, p. 294.)
2 This personal feeling may, per-
haps, be thought to manifest itself in the statutes of King's College, Cambridge, in which Henry directs that no disciple of Wiclif or Pecock shall be suffered to remain there. But other considerations may like- wise have come in, " Item statuinuis . . . quod quilibet scholaris. . . jurct quod non favebit opinionibus, dam- natis erroribus, aut haoresibus Johan- nis Wycklyfe, Reginaldi Peacocke, neque alicujus alterius hocretici, quamdiu vixerit in hoc raundo, sub poena perjurii et expulsioiiis ipso facto." Statut. Coll. Regal. Cantabr. c. ult. in fine.
INTRODUCTION.
XXXV
extremely unpopular with many of the hierarchy. His very defence of them, of which they at first ap- proved, had caused, it was said, the death of some. His undisguised aversion, moreover, for the bombastic manner and legendary matter of the discourses of the friars, gained him the enmity of many of that order, whom he not very reverentially designated as pulpit- hc'Aulers} There was no powerful person, there was no political or religious party, on whom he could count for aid. Those who took any part at all, seem to have taken part against him.
It is Pecock's misfortune that we are oblisred to His history
*=" related princi-
^ This appellation {clamitatores in pulpitis) is contained in a letter to Friar Godhard. His opinion of the preachers of the day ex- pressed in the Repressor is not on the whole very flattering. In the same work he intimates that le- gends contained " full many untrue fables," and promises a treatise on the subject. Gascoigne, p. 528 ; Repressor, p. 354 ; Book of Eaith, p. 36. The Follower to the Donet contains a curious passage, but some- what too long to quote at large, about a preacher (z.e. Pecook him- self) " thenking that need was forto reproue mysbering prechers," who " warnede summe of his felawschip that he wolde preche into the now seid entent, and other wise than he euer prechid bifore." His ex- position of 2 Tim. iv. 2, Argue, oh- secra, increpa, &c., was so popular with his audience, that " summe of the heerers profred gold oft forto haue had thilk long antetheme writen, for deynte had therof." But Pecock was "not wonyd to write his solempne sermouns," and being " ^ouun to greet bisynessis" he could not deliver it into their
hands. The sequel to this discourse came on in due time "vnder this theme, Amici mei et proximi met ad- versum me appropinquaverunt et ste- terunt," the substance of which was " blamyng certein prechers." In order that " his werk schulde take effect, he dide it scharpli, and not without profis therto brou)t." But this was no sooner done than the people " beere hem anentis the seid precher as wilde vnresonable beestes." (fol. 48.) Compare Wiclif Dial. lib. iv. c. 38 (p. 301, Pranc. 1753): " Nee dubium quin illi (religiosi nostri) regulariter sint vaniloqui simplicem populum seducendo .... Nee dubium quin hi fratres nimis comiter tarn domos corporales tem- poralium dominorum, quam domos spirituales subvertant docentes apo- crypha atque ludicra propter quajs- tum. Ideo cum oportet ipsos redar- gui, debet secundum formam ipsos arguere dure" Nicolaus de Cla- mengiis (ut supra) speaks equally strongly. See also Lewis' Lives of Pecock and Wiclif, passim, and Wharton's preface to Pecock's Book of Faith.
XX XVI
IXTRODUCTIOX.
pally by his depeiiJ i>rincij)allv on liis enemies' .statements for the
enemies. . ^ n ^ '
history of the remainder of his life. Even from such accounts, however, the malignity and gi*oss ignorance of his persecutors are abundantly manifest. So far as can now be made out, the closing events of his career were as follows. Council held at Towards the close of the year 1457, probably on thraSiimnor the twenty-sccoud of October,^ King Henry VI. held pilled frmnit,^^' a couucil at Westminster. There was a large muster appo^nlefoi-et lie both of the temporal and spiritual lords. Among the cantVrbii'ry on rcst was Pccock. The hatred long entertained against his person and opinions here burst forth with unre- strained fury. Not one of the temporal lords would speak on the business of the council so long as Pecock was present. Many clamoured aloud for his expul- sion. Complaints and murmurs proceeded from all sides. He had written, it was said, on profound subjects in the English language. What else but mischief to the ignorant vulgar could be expected from such produc- tions? He had vilipended and rejected the authority
' There are some slight errors about the dates in the accounts which have come down to us, which I have endeavoured (in some degree at least) to rectify. These would hardly be worth men- tioning, were it not that the order of the events is thereby confused. Gascoigne evidently did not exactly know on what day the council was held, using the vague expression " circa festum S. Martini Ep. et Christi Conf ," or " about November 11." Tie goes on to add that Pecock was cited to appear with his books " in Sabbato infra octavas S. Mar- tini." This latter date is almost certainly false ; for, instead of the ex- amination being after November 11,
or St. ^lartin's day, we have two accordant testimonies for its being on St. Martin's day itself, viz., the note in Cambridge ^MS. of tlie Tic- pressor, and the mandate of the archbishop, dated Lambeth, October 22, 1457, quoted at length by Lewis. It seems probable enough that the archbishop issued his mandate on the same day that he required Pe- cock to withdraw from the coun- cil, or, in other words, that the council was held on October 22, 1457 ; if not, we must suppose that the council was held some short time previously. It seems verj- impro- bable that it can have been later than October 22.
INTRODUCTION. XXXVll
of the old doctors, saying that neither their writings nor those of any others were to be received, except in so far as they were agreeable to reason.^ When pas- sages from their works had been produced against him, he had been known to say Pooh ! i^ooh ! He had even made a new creed of his own, and had denied that the Apostles' creed was composed by the Apos- tles ! Much more was said. He had written last year a letter to Canning, lord mayor of London, who had forwarded it to the king. In that letter, which the king had shown to some of them, there were (they averred) no ambiguous signs of exciting England to a change of faith, and even to an insurrection. To crown all, he had therein asserted that many of the nobility agreed with him and his detestable v^^ritings. At length the divines who were in attendance de- manded of Archbishop Bourchier that they miglit liave copies of Pecock's books for examination. The primate assented. Upon this Pecock himself came forward. He was willing (lie said) that copies of all the books which lie had composed within the last tliree years should be delivered to his grace ; but he would not be answerable for such works as he had written before that time, because they had only been circulated among private persons, and had not received his final corrections. The archbishop required liim to appear at Lambeth on the eleventh of November, and to bring his books with him. After more confusion and disturbance, the king himself was appealed to, and
^ See p. xxxix., note. In the same way he refused to acknowledge the absolute authority of Aristotle in matters of philosophy. "Aristotel was not other than an encercher forto fynde out trouthis, as othere men weren in his dayes and now after his dales ^it hidirto ben. And
VOL. I.
he failide in ful many poyntis bothe in natural philosophie and in moral philosophie, as schal be maad open in othere placis, and as ech large encercher of trouthis into this pre- sent day hath failid." — Follower to the Donct, MS. fol. 68.
XXXVlll
INTRODUCTION.
His opponents similarly cited.
Bourcliier commanded Pecock to withdraw. He quitted the coimcil-cbamber accordingly, and left London.^
Immediately afterwards, as it seems, the archbishop issued his mandate for Pecock's opponents to appear. It is dated from Lambeth (or as it was anciently written Lamhith), October 22, 1457. He there directs the clergy (to' whom it is addressed) "to admonish " all and singular who would oppose anything against " the conclusions of the said bishop had or contained " in his books or writings/' to appear before the arch- bishop or his commissaries on the twentieth day (Nov. 11) after the date of the monition, and to bring their objections in writing, "withal commanding them " by his authority to inhibit all and singular .... " that they do not presume in any manner out of " court to assert, judge, or preach anything to the " prejudice of the aforesaid lord bishop Reginald, " whilst this affair of the examination and discussion " of his books and conclusions before him or his " commissaries was depending and unfinished." ^
How the interval was employed by Pecock and his adversaries we do not distinctly know. The former seems to have been engaged in correcting the copies of his works which he was to exhibit to the archbishop, and the latter, we may be sure, were pre- paring their exceptions and accusations. SmakcTun. The eleventh of November arrived, and Pecock pre- trtZ'^iSate!'^^ sented himself at the archiepiscopal palace. He brought
Both parties busy meanwhile.
' Gascoigne, u. s., pp. 542-547 ; Wlietliarastede in Hearne, u. s., pp. 490-493.
■-' Quoted by Lewis, p. 216. Foxe gives the document at length, s. a. 1457, rather differently. According to his copy, the objectors were to appear against Tecock "the twen- tieth day after such monition or
warning had." This would, of course, in some instances be a little later than Nov. 1 1 ; but I believe Lewis' marginal note to be quite riglit, that this was the day intended for the examination, or at any rate for the first examination. His own account of the transactions is confused.
INTRODUCTION.
XXXIX
nine of his works with hira, which were found to contain many erasures and passages written anew. The Repressor and The Book of Faith were among them.^ They were handed by the primate to twenty- four doctors for examination, who should report to him and his assessors (viz. Waynflete, Bishop of Winchester, Chedworth, Bishop of Lincoln, and Lowe, Bishop of Kochester) the results of their inspection. Pecock requested that he might not be judged by them, but by his peers, meaning thereby not the bishops, but those who were his equals in scholastic disputation. This objection was overruled by the archbishop. When their examination was concluded, these doctors reported to the archbishop and the bishops present that Pecock's writings contained many errors and heretical opinions, as they were prepared to prove in their full canonicals ^ before the king in council. George Neville, Bishop elect of Exeter and brother of Lord Salisbury, is reported to have said to Pecock while the report of the examination was going on, " My lord of Chichester, the just " judgment of God suffers you to incur these re- " proaches for having yourself reproached the holy " doctors Augustine and Jerome, and for denying " the truth of their sayings.'' ^ To whom Pecock is said to have replied, that he regretted that he had so written, not being sufficiently informed on the matters in question.* We know no more of Pecock's reply to
» The MS. note at the end of the Repressor afl&rras so much of that work ; and several of the condemned conclusions are manifestly taken from The Book of Faith.
2 " Suis pileis utentes." (Gas- coigne).
* Gascoigne, u. s., pp. 543-545.
■* It may be presumed, however,
that he who had been writing a trea- tise On the just, apprising of Doctors, was at least as well instructed as Neville, who had been appointed bishop by provision from the pope the year before on condition that he should not, on account of his youth, being then 23 years old, be con- secrated for four years. (Gascoigne,
d 2
xl
INTRODUCTION.
the charges of the doctors, Liit it may be imagined, from tlic sequel, that it was tame enough.^ joimofBury's It was Very probably at this time that John Bury,
reply to Pocock's . . ^ ^ . . , . i
Repressor, au Augustiuian iriar, was preparing his reply to
rationaiisiu and Pecoclv's Rcpressov, whicli lie entitled Gladlus Salo-
mollis, and which is still preserved.^ This work he
u. s., 515; Lewis, 220, note). It is probable enough that recock may have been provoked into saying something foolish by a foolish an- tagonist, perhaps Eborall ; but it Mould seem that his views of patris- tic authority were not very wide of that which men of sense and learning ordinarily take of it, being removed from the superstitious veneration for a great doctor which prevailed in his own age, andfrom the still more superstitious patrophobia which has prevailed in some quarters subsequently. His own notions may be partly collected from the Repres- sor (pp. 71, 72, 334, .977., 446, 459), from his Book of Faith (pp. 14, 40, Wharton), and from some extracts printeJ by Foxe {Comment., fol. 199- 203), and from another preserved in the Bodleian (h. 117, fol. 13, b.): '* Dicta Sanctorum non sunt tanta; auctoritatis, quin liceat sentire con- trarium in eis quaj non sunt per S. Scripturam determinata. Unde dicit Augustinus in Epistola ad Vincentium Donatistam de scrip- turis SS. Doctorum : Hoc genus srripturarum a canonicis distinyucn- (lum est," &c. In his Follower to the Donet (MS. fol. G) he says: " God forbede that y or eny other man schulde feele that writyngis of doc- touris wcren to be dispisid, or Mere to be sett at nouxt, or to be sett litil bi: for tho writyngis ben ful
profitable, namelich if thei be tahe into vse bi a good discrecioun.'" See also fol. 100.
• Foxe, indeed, perhaps referring to this examination, says that " he declared many things -worthy of a good divine, and armed himself with all kind of armour for the defence of his life and cause," while his enemies, " with like labour and pain, laboured and travailed for their dignity and gain . . . and thought good to use all kind of preparation and to show their power and strength, all that ever they might. Wherefore the most subtle and exquisite sophisters, philoso- phers, divines, and orators were called for, besides centurions of lawyers and decretists, whose use and help in these matters is greatly esteemed." This may be so, but Pecock's courage seems shortly to have forsaken him. Foxe's account, however, is so vague and wanting in circumstantiality, that no great use can be made of it.
- Lewis (p. 249) evidently thinks that Bourchier requested Bury to write his reply after Pecock's de- privation. The preface may very well be taken to allude to the ad- verse report of the commissioners of inquiry; but if Pecock had been already deprived, the words of Bury would probably have been more definite.
INTRODUCTION. xH
undertook at the primate's request ; and he alludes in terms of high praise to Lowe, Bishop of Kochester, as being the archbishop's counsellor in dealing with the heresies of Pecock. In the preface to this treatise he announces his intention of going to the root of Pe- cock's errors, and of showing that Scripture and not reason is the true mother of the living morality ; while the boasted offspring of the latter (who lay overpowered by the deep sleep of ignorance) is dis- covered to be a lifeless corpse. He also promises a second part, in which he will prove that the various arguments in the whole course of Pecock's Repressor in behalf of drowsy reason are nothing to the pur- pose. Whether this was ever published does not appear.^ The first part, however, has come down to us complete, and it contains an acute and ingenious reply to the thirteen conclusions propounded in the first part of the Repressor, in which Pecock had at- tempted to define the respective provinces of reason and revelation. The reader w^ill discover the plan of the book from the original table of contents, and the principal arguments l)y which its more important conclusions are supported from their sum- mary printed in the margin of the Excerpts.^ On
' Bale, wlio quotes the first words ' or inaccurately made; and there
of the treatise, says that it consists j are some few occurring in the Ex-
of two parts ; it does not, however, I cerpts, which I have been unable to
follow that he had ever seen the verify. With regard to the Greek
second portion. j writers which Bury quotes (and he
- Having procured a transcript of quotes Ai'istotle perpetually), it is
the entire MS., I am able to say that j strongly to be suspected that he
the omitted parts are, like the rest, I only knew them from Latin ver-
of a philosophical and not of an j sions. His citations from Plato's
liistorical character. Quotations i Timaius (p. .590) do not appear to
from the fathers and schoolmen, j have been derived from Cicero's
and from some of the classical paraphrase {De Universo, § 3, and
writers, form a very large part of | §11); but Latin versions of Plato
the treatise. These are oflen vaguely I -werej even in that a^e, not wholly
xlii
INTRODUCTION.
the points at issue between Bury and Pecock the reader must form his own conclusions. They relate to questions which concern the very foundations of morals, and which are likely to afford matter of dis- putation to ingenious men so long as the world shall last. Pcoock, after Pecock's examinations (to which he had been no
nEns^'oS"^'' stranger before both when Stafford and when Kemp pSate, Novf28. had been archbishop of Canterbury) and condemna- tions (which he had hitherto escaped) now become so frequent, that it is hard to say what took place at eacli.^ The primate having, with his assessors, drawn
unknown. Upon the whole, Bury's erudition is highly creditable to him, considering the age in which he lived ; and his work, if printed at length, might give some idea of the range of a learned Englishman's reading in the middle of the fifteenth century in Suffolk.
The only historical part of the work is the preface (printed entire), which is, unfortunately, very ob- scure, and perhaps a little corrupt ; fraus should possibly be written for laus (p. 571, 1. 17), and hcdet for parcet (p. 573, 1. 9). A glossary to the Excerpts has not been deemed necessary ; the sense of viator, strange principally as occurring in such an unpoctical place as a table of contents, is noticed at p. 508. (See also Fuse. Zizan., J). I Of), in this series). The reader will observe the indicative some- times used where the subjunctive is either absolutely required or greatly preferable, as well as an un- couth form or barbarous use of a word here and there, e.cj., scrupnlnm for scrupiilus ; evklet in the sense of it is evident, &c. These blemishes, however, occur but rarely, and
Bury's composition may in general be read with pleasure. Some ac- count of his life, and of his work against Pecock, may be seen in Le- land {Comm. de Script. Brit., c. dxlv.). Bale {Cent., viii. n. xx. p. 595, ed. Bas. 1559), and Oudinus {De Script. Ecch, torn. iii. p. 2594). The last-named author mentions the MS. from which the Excerpts in the Appendix are made. It is pre- served in the Bodleian Library at Oxford, being a small quarto, written on parchment in the fifteenth century, of 63 leaves, abounding in contrac- tions, now numbered 108 (fonuerly 1960. See Cat. Libr. MSS. Angl. p. 98). It was formerly in the pos- session of Thomas Allen, of Glou- cester Hall. Lewis made some use of it in his Life of Pccoch.
' " His injurious handling is long, and the circumstances thereof very long," Foxe ; who also says that, "besides many other articles, the presence of the bread in the sacra- ment was laid unto Pecock." He alone inserts in I'ecock's recantation the following article: "Item, that it is not necessary to salvation to aflBrm the body materially iu the
INTRODUCTION.
xliii
up a condemnation of a creed ^ which Pecock had composed, directed Dr. Pinchbeck to read it upon the Sunday following at Paul's Cross. He then convened a meeting of bishops and doctors (both secular and religious) on Nov. 21, probably at Lambeth, when Pecock retracted, according to Gascoigne, various con- clusions which he had laid down in his writings. These doctors considered Pecock's works unfit to be read, because in his Booh of Faith he had said that St. Gregory's saying that " faith has no merit, of '' whose truth human reason gives proof,'' is false, and that the pontiff had contradicted himself His Repressor they objected against for maintaining that the property of churchmen is as strictly their own as is the property of laymen. His sermon at St. Paul's gave offence for teaching that the payments made to the pope for provisions were lawful ; as did his letter to Friar Godhard about . the " ranting " preachers" of the day. They also censured him for maintaining that a man is not bound to stand by the determination of the Catholic Church, but only to believe that there is a Catholic Church.^ He
sacrament." This article comes in after the article relating to the com- munion of saints. We have so many other copies, however, without this article, that a mistake on Foxe's part is strongly to be suspected. Leland's Chronicler, indeed, tells us : " Male sensit de eucharistia," which probably means that Pecock disbe- lieved transubstantiation. Whether the doctors, however, his examiners, found fault with him on this score, we do not certainly know.
' I incline to think that this creed was contained at the end of the Book of Faith, which has not come down to us complete. The Donet contains the Apostles' creed in an
altered form, omitting the descent into hell ; but the condemned creed was " novum symbolum magnum et longum in Anglicis verbis." (Gascoigne, u. s., 546). Pecock {Donet MS., fol. 48) writes thus: " Whether the Apostlis maad the comune crede or not, schal not be seid here, but it schal be tretid in The Book of Faith." Now Gascoigne says, u. s., 511: " Scrip- sit in suo symbolo magno An-
glicano quod Apostoli non
*' feceruut symbolum nostrum com- " mune." This looks very much as though his Creed a.n6. Book of Faith were united together or identical, - Gascoigne, «. 5., 528, 529.
xliv
INTRODUCTION.
was next examined l>y tlic arclibisliop on Nov. 28? at Lambeth, according to Gascoigne, in presence of various ecclesiastical and secnlar lords ; or rather, as Wethamstede reports, at Westminster, before the king himself in full council. Indeed he may have been re-examined at both these places about the same time. At his final examination (wherever held) there was much and long disputing. Mucli the same charges were brought against him as had been brought a month before. He \vas interrogated on the descent of Christ into liell, on the authority of the Catholic Church, on the power of councils, on the sense of Scripture, and on other matters mentioned below. ^ Re- plies and rejoinders produced no definite result. The Archbishop of Canterbury at length rose and addressed him to the following effect : — " Dear brother, Master " Reginald, since all heretics are blinded by the light " of tlieir own understandings, and w^ill not own the " perverse obstinacy of their own conclusions, we shall " not dispute with you in many words (for we see '' that you abound more in talk than in reasoning), " but briefly show you that j^ou have manifestly " presumed to contravene the sayings of the more '• authentic doctors. For as regards the descent of " Christ into hell; the Tarentine doctor, in an in- " quiry of his into the three creeds, says that it '' was left out of the Nicene and Athanasian creeds, '' because no heresy had then arisen against it, nor " was any great question made about it. As to " the authority of the Catholic Church, the doctor " Augustine says, Unless the authority of the Church *' moved me, I should not believe the Gospel. As to the *' power of councils, the doctor Gregory says (and his
' *• In his answering for himself in such a company of the pope's friends albeit he could not prevail, notwitUstiiuding he, stoutly defend-
ing himself, declared many things worthy great commendation of learn- ing, if learning against power could have prevailed." Foxe, ?^ .s.
I
INTRODUCTION.
xlv
" words are placed in the Canon, Distinct xv.), that ^' the four sacred councils of Nice, Constantinople, " Ephesus, and Chalcedon are not less to be honoured " and reverenced than the four holy Gospels. For "in them (as he asserts), as on a square corner-stone, '•' the structure of sacred faith is raised ; and in them " the rule of good life and manners consists. Tlic " other doctors also say with one mouth that although " the sacred councils may err in matters of fact, yet '' they may not err in matters of faith, because in " every general council, where two or three are '' gathered together in Christ's name. His Holy Spirit " is there in the midst of them, who does not suffer " them to err in faith or to depart from the way of " truth. As regards the sense and understanding of " Scripture, the doctor Jerome says, that whoever " understands or expounds it otherwise than the " meaning of the Holy Spirit requires, is an un- '• doubted heretic. With whom agrees the Lincoln " doctor (Grosteste), thus saying : Whoever excogitates " any opinion contrary to Scripture, if he publicly '' teach it and obstinately adhere to it, is to be " counted for a heretic." The archbishop having then enlarged on the necessity of removing a sickly sheep from the fold, lest the whole flock should be in- fected, offered him his choice between making a public abjuration of his errors, and being delivered, after degradation, to the secular arm ''as the food of " Are and fuel for the burning." '' Choose one of " these two '' (he added), " for the alternative is imme- " diate in the coercion of heretics."^
' Gascoigne, u. s., 54G, 547; Whethamstede, u. s., 493-496. The archbishop's speech, here some- what compressed, is open to serious exception both as to facts and the
interpretation of facts. His quota- tion from St. Gregory is not quite accurate, and his citation from St. Augustine is in reality nothing to the purpose. On those points, how-
xlvi
INTRODUCTION.
Pecock abjures Pecock stood for a fcw inomeuts in motionless fbreThoTcii!^^" silence, not knowing Avhat to answer. He then re- SrwardsVub- plied as follows : " I am in a strait betwixt two, and cfoss^rJe'cV " hesitate in despair as to what I shall choose. If " I defend my opinions and positions, I must be " burned to death : if I do not, I shall be a byeword " and a reproach. Yet it is better to incur the taunts " of the people, than to forsake the law of faith " and to depart after death into hell-fire and the " place of torment. I choose, therefore, to make an " abjuration, and intend for the future so to live " that no suspicion shall arise against me all the days " of my life." He then and there made, as a pre- liminary to his abjuration, a confession in presence of the archbishop and the assembly, and retracted in general all the heretical positions which were contained in his various books.^ On the third of December he abjured at Lambeth the condemned con- clusions in a written form, in presence of the arch- bishop and twenty-four doctors of divinity; they were inserted in the original Latin in his public recantation, which he made on the following day.^ That day was Sunday."^ Twenty thousand persons were assembled at Paul's Cross. Pecock, arrayed in his episcopal habit, was accompanied by the Archbishop of Canterbury,
ever, the reader may consult Lewis, 221-229, as well as for the (uncer- tain) Tarentine doctor, and for the absence of the descent into hell from an ancient copy of the Atha- nasian creed.
* Whethamstede, u. s.
- It exists in MS. at Lambeth, n. 577, Wharton MSS., p. 25, and is headed '* lleginaldi Pecock epi- scopi Cicestrensis abjuratio in foro judiciali." The only variation of importance between it and the copy
printed below is, that concilium ge- ne rale et universalis ecclesia is read instead of concilium gencrale univer- salis ecclesia;. The seventh article is wanting. My best thanks are due to F. Knyvett, Esi}., Secretary to the I^ord Archbishop of Canter- bury, for affording me every facility for the examination of the Lam- beth MSS.
=*The feast of St. Barbara and the second Sunday in Advent hap- pened to coincide.
I
INTKODUCTION. xlvii
the Bishop of London, the Bishop of Rochester, and the Bishop of Durham. Many other ecclesiastics were also present. He then knelt down at their feet, and made a recantation in the following words :
" In the name of the Holy Trinity, Father and Son His recantation " and Holy Ghost, I, Reynold Pecock, Bishop of " Chichester unworthy, of mine own pure and free " will, without any man's coercion or dread, confess " and acknowledge that I have before time, presuming " of mine own natural wit, and preferring the judg- " ment of natural reason before the New and the " Old Testaments, and the authority and determina- " tion of our mother Holy Church, have holdeu, *' feeled, and taught otherwise than the Holy Roman " and Universal Church teacheth, preacheth, and ob- " serveth ; and over (besides) this, against the true *' catholic and apostolic faith, I have made, written, *' and taken out and published many and divers perilous " and pernicious doctrines, books, works, and writings, " containing in them heresies and errors contrary to " the faith catholic and determination of Holy Church, " and especially these errors and heresies following, " that is to say :
(i.) " Imprimis, quod non est de necessitate salutis " credere, quod Dominus noster Jesus Christus post '^ mortem descendit ad inferos.
(ii.) " Item, quod non est de necessitate salutis cre- " dere in Spiritum Sanctum.
(iii.) " Item, quod non est de necessitate salutis cre- " dere in sanctam ecclesiam catholicam.
(iv.) " Item, quod non est de necessitate salutis cre- " dere in sanctorum communionem.
(v.) " Item, quod ecclesia universalis potest errare in '' iis qu8e sunt fidei.
(vi.) " Item, quod non est de necessitate salutis cre- " dere et tenere quod illud, quod concilium generale " universalis ecclesiae statuit, approbat, seu determinat ^' in fe;Vorem fidei et ad salutem animarum, est ab uni-
xlviii INTRODUCTION.
'' versis Christi fidelibus approbandum et tenendum ; *' et quod reprobat et determinat seu condemnat esse " fidei catholica? vcl bonis moribus contrarium hoc ab " eisdem pro reprobato et condemnato esse credendum " ct tenendum.
(vii.) " [Item, bene licebit unicuique Scripturam Sanc- " tam in sensu litterali intelligere, nee tenetur aliquis " de necessitate salutis alicui alteri sensui inbaerere.]
'' Wherefore I, miserable sinner, which here-before '' long time have walked in darkness, and now, by " the mercy and infinite goodness of God, reduced " into the right way and the light of truth, and *' considering myself grievously to have sinned, and " wickedly to have informed and infected tlie people " of God, return and come again to the unity of our " mother Holy Church, and all heresies and errors " above rehearsed and also all other heresies and " errors written and contained in my said books, " works, and writin^-s here-before this time, before the *' most reverend father in God, solenmly and openly " revoke and renounce ; which heresies and errors " and all other spices (kinds) of heresy, I have before *' this time, befoi-e tlie most reverend father in God, my " lord of Canterbury, in due and lawful form, judicially " abjured, submitting mj^self, being then and also at " this time a very contrite and penitent sinner, to the " correction of the Church and of my lord of Can- '' terbury. And over this exhorting and requiring *•' in the name and virtue of Almiglity God, into the " salvation of your souls and of mine, that no man " give faith or credence to my said pernicious doctrines, *•' heresies, and errors ; neither my said books keep, hold, *' or read in any wise ; but that they bring all such " books, works, and writings as suspect of heresy (deal- " ing in all godly haste) unto my said lord of Canter- *' bury or to his commissaries or deputies in eschewing " of many inconveniences and great perils of souls, the " which else miglit ensue of the contrary. And over
INTRODUCTION.
xlix
'' this declaration of my conversion and repentance, I " liere openly assent that my said books, works, and " writings, for consideration and cause above rehearsed, '' be deputed unto the fire, and openly be burnt into " the example and terror of all other/' ^
This mean recantation ended, a fire was kindled at Pecock's books
.,,. ,T^,. - burnt at the
the Cross. Pecock, with his own hands, delivered cross. three folios and eleven quartos of his own composition to the executioner, who took and threw them into the flames. It is said that if he had himself descended to the bonfire, the populace would have hurled him in along with his books, ^s these blazed up before his eyes, he exclaimed aloud, My loride and iwe-
' Gascoigne, a. s., pp. 548, 549 ; Whethamstede, pp. 49G-500; Lewis, pp. 237-241. The confession, &c. of Pecock is preserved by Whetham- stede (in Latin) and in Kennet's col- lection, from -which last Lewis prints it. It is also preserved at Lambeth among Henry Wharton's MSS., n. 594, pp. 22, 23, from a MS. in Ash- mole's collection, and again in n. 594, p. 33, from Neville's register. This last must be considered anthen- tic. Foxe likewise has it, with an additional article about the eucharist, as has been already mentioned, but omitting the important article re- lating to the Holy Ghost, which is also omitted (as well as article iii.) by the chroniclers, and in a MS. in Trinity College, Dublin (class E. 5, 10, fol. ccv.), of the fifteenth cen- tury, kindly examined by Dr. Todd. It is printed here entire " Ex Eeg. Exon. Nevil." in Wilkins' Concilia (vol. iii. p. 576), except that one or two very obvious corrections are introduced from Whethamstede and from the other copies. The bracketed article occurs in Whet- hamstede only. The orthography in
Wharton, Wilkins, and Lewis is not that of the fifteenth century, and is here completely modernised; it is preserved, however, in an ancient form, in a copy of the recantation given in a chronicle from 1377- 1461, pp. 75-76 (Camden Society), and in the Dublin MS., but with many differences ; these copies are, however, in other respects less com- plete. Stowe copies this chronicle almost verbatim {Annals, pp. 402, 403, cd. 1631). See also Ilolinshed's chronicle s.a. 1458, p. 646. Other chronicles, as Caxton's (sig. y. 2. ed. 1480), Fabyan's, p. 463 (ed. 1559), and another in MS. s.a. 1458, wiitten in Henry the VIII. 's reign, in verse, briefly mention Pecock's re- cantation. The passages are quoted at length by Waterland ( Works, vol. X. pp. 234, 235). To them may be added another of Henry VIII.'s time, in the British Museum (Cotton. MSS. Vitell. A. xvi. fol. 114): "In this yere (lien. VL, xxxvi°) Bis- shop Pecok was abioured at Powlis Crosse, beyngbisshop of Chychestir, and his bookvs brent.''
1
INTRODUCTION.
His cowardice.
sumption have brought upo7i me these troubles and reproaches I
" Thus ingloriously," (as his biographer well says,) " did this great man fall, being overcome by his " own fears, and not having courage and resolution *' enough to hazard the poor remainder of a life, *' almost worn out already and come to an end ; and ^' thereby has given to others this useful lesson, when " they think they stand, to take heed lest they fall." He retracted errors which he had never uttered, and he retracted utterances which he knew to be truths.^
' Lewis, p. 241. " It is notorious," (he adds veiy truly, p. 244), " that some of the conclusions, for holding which his lordship was convicted of heretical pravity, or, however, of er- ror, were maintained by many of the doctors of even the Roman Church; and that in particular the third and fourth of them have been since established and authorized by their famous Council of Trent." Pecock was condemned by the perverse ig- norance of his persecutors for affirm- ing that it was the existence of the Catholic Church, not an implicit faith therein, which the Apostles' creed required us to acknowledge. Lewis does them too much honour by refuting them at length (pp. 261- 2643. These men might have re- duced the Tridentine Fathers, and Bonner himself, to cinders. In re- ference to the Communion of Saints, he says in the creed set down in his Donet (which has been already quoted at length, p. xx., note), "I beleeue the comuning of seintis to be." What would any one desire more? lie even agrees in the in- terpretation of the article with the present Roman view, and considers it
"God's ordinaunce that we mowe preie to him and to aungelis and to seintis for vs silf and for our nei)- bourisandbeherd." (Z>owe< MS., w.5.) With regard to its not being neces- sary to salvation to believe in the Holy Ghost, Pecock never affirmed any such thing, as his enemies very well knew, or at least ought very well to have known. He says ex- pressly, " God is thre persons ; " and again, " three persoones ben oon God" (^Repressor, pp. 39,83; see also above, p. xx., note, and Poor Mai's Mirror, MS. p. 82, where he says : . " In ech of hem,' i. e. these three persons, " ben alle the same seid noble dignitees afore rehercid ful and hooly lijk miclie : and such an other beyng, substaunce, or god- liede is ther noon, neither may be "), besides inserting the article in his above mentioned creed in the ex- pressive form : "I beieeue into the Iloli Goost." Lewis is probably correct in thinking that those who ignorantly concluded that because in the common creed we profess to believe in the Holy Ghost, we are therefore obliged to believe in the Holy Catholic Chui'ch and in the
INTRODUCTION.
li
But, indeed, he seems to have been so confused and bewildered, as scarcely to know what he had said or what he had not said.
communion of saints, condemned Pecock as holding it unnecessary to believe in the Holy Ghost, because he affirmed it unnecessary to believe in the Holy Catholic Church. With respect to the infallibility of the Universal Church or of ecumenical councils (see the fifth and sixth heads), Pecock's sentiments were no doubt in opposition to those main- tained by many in that age in the Church of England and by some (as it would appear from the writings of Hammond and others) since the Ileformation. Yet if he was to be condemned for a heretic for not hold- ing the representative Church to be infallible, so was the great canonist, Marsilius of Padua, in the fourteenth century, a heretic who maintained that " the pope and the bishops had so much power as we can prove by Scripture to have been conferred on them, and no more ;" and also " that we are bound to place faith or cer- tain credence or confession of truth in no speech or writing except such as is called canonical, that is to say, is contained in the volume of the Bible" (Marsil. Patav. Defens. Pac, lib. ii. cap. 4 et cap. 28). As much or more is said by Nicolaus de Cla- mangiis and Thomas Waldensis (an EngHshman) in the fifteenth cen- tury, whose testimonies are col- lected by Henry Wharton in his preface to Pecock's Book of Faith, where that of Marsilius Patavinus may also be seen (pp. xix. — xxv). To these others (as Tostatus) might be added. As regards the first par- ticular alone, Pecock seems to have
laid himself open to just reprehen- sion. He knew (what almost every- body now knows and admits) that the Apostles did not compose the creed which bears their name, and that the descent into hell was not contained therein till a later period. To make, however, such an asser- tion then, and still more to make an omission in the common creed, was a very perilous affair. " Pracipue provocavit omnes dominos tempo- rales tunc regui in odium ipsius Pecock episcopi, quod mutavit sym- bolum nostrum commune, quod edi- derunt Apostoli Domini nostri Jesu Christi. Ipse enim episcopus Pe- cock scrlpsit et dixit quod Apostoli non fecerunt illud symbolum nos- trum commune." Thus Gascoigne (u. s., p. 546), who says elsewhere (u. s., p. 542): *'Dicit ibi (in his Book of Faith) praidictus Pecock, quod in tempore Augustini non fuit ille articulus in symbolo, et sic non est verum quod Apostoli posuerunt iUum in symbolo," adding, with amusing simplicity, " hajc ille Pe- cock ibidem contra omnia testimo- nia sanctorum Patrum." Yet this superior knowledge by no means warranted him, after writing thus (Book of Faith, ii. 5, p. 41) : " Oon of the best clerkis and wisist divins, and clepid therefore the Doctour Sutel, Scotus, seith in his writing that this article, Crist in his deeth of hodi discendid into hellis, is an ar- ticle of necessary faith ;" — Scotus had affirmed that this article must be apostolical, because the Apostles put it into the creed, rashly enough
lii
INTRODUCTION.
Pcrook's dis-vace The ai'cbbishop witliout delay transmitted copies of in^Tooksburiit Pecock's recantation to the bishops of liis province, at Oxford. ^^^-^ required them to publish it in their respective
dioceses.^ The University of Oxf(Ti-d signalised itself in behalf of the orthodox or w^inning side. On the 17th of December the Chancellor, Mr. Chandler, and all the University proceeded in solemn procession to a place where four roads met, thence called Quatie- voix or Carfax, and there burnt to ashes every copy of Pecock's works which could be found in Oxford. About a month before this they had written a let- ter to tlie primate, avowing their detestation of the
adding that it had no ground in Scripture ; — in thereupon assum- ing that Scotus -was correct so far as the Scriptural argument ■was concerned, and that the article was consequently not apo- stolical : " And so the ground, fouudement, and cause whi the seid doctour held the seid article to be a feith is not trewe, that is to seie, that the Apostlis puttiden thilk ar tide into the comoun crede; and that the Kirke may make noon such article of faith is before schewid." I see not, therefore, how Pecock can be acquitted of denying the descent into hell to be an article of faith. Lewis, in attempting to wash him clean, has somewhat dir tied his own fingers (p. 200). How- ever, it is likely enough that Pecock Avould without much scruple have admitted it to be an article of faith in general terms (taking heli as " the state of the dead in general, without any restriction of happiness or misery "), though not in the par- ticular .sense in which it may have been ordinarily explained in his own age. (I doubt Gascoigne's accuracy in making Pecock say, " quod anima
Christi non descendit in inferna," 2t. .?., 511). Lewis himself must in common candour be so understood and his own quotation (p. 340, Ad- denda) from Thomas Burnet (De Fid. Christ.) may be taken to im- ply so much : " Quod symbol o apostolico interseritur de descensu Christi ad inferos, de ecclesia ca- tholica, et communione sanctorum sequioris est asvi, et explication is magis dnhia."' With regard to the seventh particular, it is absent from most copies; and whether it be genuine or not, hardly any one will pretend that it is heretical. It is even difficult to understand to what opinion of Pecock it refers.
'Wharton's MS. (Lambeth MSS. 594, p. 33) gives a copy of Pecock's abjuration from the register of a mandate of Neville, Bishop of Exe- ter : — " Archidiaconis suis direc- tum, 1457 {i.e., 1458, modern style) 12 Jan., ut publican . . . faciant per totam dioecesin Exon. revoca- tiones et renuntiationes Eeginaldi Pecock episcopi Cicestrensis, quas archiepiscopus Cantuariensis trans- miserat episcopo Exoniensi, man- dans ut easdem sic publicari faciat."
INTRODUCTION.
liii
man, and begging him to pardon the lukewarnmess of which they had hitherto been guilty.^
Pecock's enemies now everywhere set up a note of Triumphant tone
1 ' 1 T\ 1 J • • 1 , • • assumed by Pe-
triumph. Doggrel verses were put m circulation, m cock's enemies. which the laws of humanity and the laws of prosody were alike disregarded :
" Sic deplumatus" (says an unknown scribbler) " pavo fuit et spoliatus,
'' Sicque sibi siluit, vox quia rauca fuit. " Sic dudum volucris, quae nomen habebat honoris,
'• Bubo non pavo dicitur esse modo. " Nomine privari vult atque gradu spoliari,
" Qui violat fidei dogmata sive Dei. " Ne sic priveris, hsec qui legis, aut spolieris,
*' Nee basse tend as nee nimis alta petas. " Dum medium tenuit currum patris bene rexit,
" Alta sed ut petiit, Phaeton ab arce ruit."
Even an abbot of St. Alban's, John de Whetham- stede, could express himself thus : " Sic intoxicator " ille impiissimus, qui perfidise venenum imbiberat, " ut ipsum imbibitum effunderet iterum ac populum " simplicem in fide infective informaret, exspuit ipsum " modo taliter et evomuit, quod,
" 'Dum sol dat radium. Mars gerit aut gladium,"
" ipsum rebibere seu reglutire nuUatenus ausus erit.''^
Pecock's final sentence was deferred, and he was Pecock put in
' confinement by
sent by Bourchier, in the first instance, to Canterbury, gla^peaSto^'
' Gascoigne (Appendix to this work). Wood, u. s. Lewis (p. 248), professing to follow Wood, carelessly makes the conflagration occur Nov. 1 7, and then puts the letter a month after it, which would in that case have been a modest production in- deed. It is vexatious to spoil a good story, but it must be said of Ijewis
VOL. I.
here, as he observes of Collier's use of Wood elsewhere (p. 272): " The good man, 'tis plain, has quite mis- taken his own author, and blunders in reading, or, however, in repre- senting what he writes."
2 Whethamstede, m. *., 501, who has also immortalized the foregoing poem.
e
liv
INTRODUCTIOX.
R^mc. The pope and then to Maidstone ; ^ yet, tliouo[li a prisoner, he
favours hira. } j ^ o x ^
Conduct of the souichow or other contrived to send a statement of
king. Royal com-
giission issued his casc to the popc, of whlch it would be interesting to know the particulars.^ Whether the Roman archives furnish them must be left to others to inquire. " But " it seems," as his biographer observes, " such was " the bishop's interest at the court of Rome, that " he had from thence bulls of restitution, by which '' tlie archbishop was required to put him again " in possession of the bishopric of which he liad " now deprived him.'' Upon the receipt of the papal bulls, the archbishop applied to the king, and represented that Pecock had been convicted of heresy, and made his abjuration accordingly, " and yet that he had surreptitiously purchased and " obtained from our holy father the pope certain
' There is a story mentioned by Gascoigne (see Appendix), and also by the Camden Society's chro- nicle (p. 77) named before, that Pecock used to repeat to those who visited him in his confinement these lines following : — *' Wit hath wonder that reason not tell can, How a Maid is a Mother, and
God is a Man : Leave reason, believe the won- der ; Belief hath mastery, reason is under." The story, of course, means that Pe- cock retracted what he had said about the province of reason in matters of religion ; but in his Repressor he expressly says that the mystery of the Incarnation cannot be compre- hended fully by any Christian man (p. 24ry). I have little hesitation therefore, in setting it aside as fabu- lous and should have none at all,
were it not that Pecock sometimes confessed to crimes of which he was not guilty. The composition of the stanza is ascribed by the chronicle to Pecock, but this seems to be fabu- lous also. It is printed, according to Lewis (p. 236), under an old woodcut of Joseph and Mary, with these words following. Quoth an- tiquity. The Lincoln College MS. of Gascoigne places Gascoigne's name against the last two lines, as though he were the author of them, and so leads Wood astray. " Qui- bus in hunc modum Gascoigne pie subjecit, Leave rcasori," Sec. So also B. Twynue before him. {A7it. Acad. Oxon., p. 309.)
* John IMilverton, provincial of the Carmelites, Pecock's old oi)po- nent, also sent a statement of the condemnation and recantation of Pecock to Home. See Bale, Cent. viii. n. 44.
INTRODUCTTON.
Iv
" bulls for his declaration and restitution contrary " to the laws and statutes provisors/ and to the *' great contempt and derogation of his majesty's " prerogative and estate royal/' The king hereupon issued a commission, dated from St. Alban's, Sept. 17, 1458, to the Bishop of St. Asaph (whose name seems to be unknown) and Dr. Stillington, to report to him in writing the legal course to be pursued in the matter, taking such advice of jurists and divines as they should deem necessary. The commissioners recom- mended that the king should send an ambassador to his holiness, in order to represent to him the dangerous character of the bishop's heresies, and to request him to revoke his bull a^d appoint a pious and learned bishop to be nominated by the king. They also considered that Pecock was heretical before he was appointed to the see of Chichester, and that the king might therefore lawfully detain the temporalities thereof until a catholic successor was appointed.^
' The less the archbishop had said of these statutes the better; he dwelt in a crystal palace. Several of the other bishops (Kempe, Lowe, and Neville), who had been con- cerned in procuring Pecock's con- demnation, owed their sees to papal provision. See Lewis, p. 252, and Le Neve's Fasti.
2 Lewis, pp. 250-254, 270 (where the documents are quoted, from Kennet, at greater length) ; Gas- coigne, u. s., p. 549. The docu- ments are to be seen in full at Lambeth among Wharton's MSS. 577, pp. 26-28, and 594, pp. 23, 24. The articles of the commissioners are signed by T., Bishop of Asaph, Dr. Stillington, and other doctors, twenty in number, of whom Pinch- beck and Hugh Tamelet or Damelet
were two. In the course of their letter to the king they thus describe Pecock's sentiments: — "Forasmuch as the damnable doctrine and pesti- ferous sect of Reynold Pecock ex- ceedeth in malice and horribility all other heresies and sects of heretics to us herebefore known by hearing or writing, in the which the said Reynold destroyeth not only the pouvoir and jurisdiction of regal ie (regality) and priesthood . . . but also despiseth and annulleth the authority of all Holy Scripture, as well of the Old Testament as of the New, impugning the principles and ground of the religion and doctrine of cur Lord Jesus Christ, to whom, among other blasphemies and de- testable heresies, he ascribeth igno- rance and imperfection, and namely
e 2
Ivi
INTRODUCTION.
The king ofTors Tlie king tendered his thanks to the commissioners^ ini?w5i'rcs?iu. for their diligence in this business, and furtlier re- quested them to certify him of the heresies of whicli the bishop was guilty : their report has not been discovered. He likewise informed Pecock, through John Derby and Gilbert Haydock, of the report of the commissioners, who were to notify to him in the king's name, that if he would resign, the king would grant him a competent livelihood ; but that if he forced his majesty to send letters to the pope, lie would ''write for the uttermost rigour of the law to " be inflicted upon him."- Pecock's subsequent liistory has been thought, perhaps erroneously, to indicate that he declined the king's offers and refused to resign ;^ but be this as it may, John Arundel, the king's
in making the holy prayer of the Pater noster, and, over that, of his arrogance and presumption, re- proveth the doctrine of Moses and other prophets of God, and also of the apostles, evangelists, and dis- ciples of Christ, contemning also the decrees and ordinances of ge- neral councils with [the] diets and holy expositions of holy doctors and fathers of Christ's Church, as well upon the ten commandments com- prised in the two tables of Moses, and the twelve articles of the faith, and seven sacraments of the Chiu-ch ; and, to speak summarily, he in- tendeth by his detestable and blas- phemous doctrine utterly to destroy the honour and the name of Christ, and to confound finally the authority and state of Christian religion, — therefore it is considered," &c. &c. But the reader will already be more than satiated.
' The king's letter is preserved
in "Wharton's MSS., Lambeth, n. r)77, p. 2S, directed to Mr. Stilling- ton and Hugh Tamelet.
'^ Wharton's MS., u. s., gives the king's letter entire, directed to Mr. J. Derby and Mr. Gilb. Hay dock, &c. A Latin copy, which Lewis evidently follows, is contained in Wharton's MSS., Lambeth, n. 594, p. 32.
^ " His being put under a very strict confinement to do penance," and the smallness of his pension, (which he thinks to be eleven pounds), leads Lewis to that opi- nion. Turner, however, conceives that his treatment was *' not pain- fully rigorous, but rather indul- gent" (^Hist. Middle Ages, book iii. c. vii.). If this opinion be just, we may conclude that he did accept the king's offers; and if forty pounds was the annual sum allowed for his maintenance, we can hardly doubt it.
INTHODUCTION.
Ivii
physician and archdeacon of Richmond, was soon after- wards appointed as his successor, and the temporalities were restored to him March 26, 1459.^
Pecock beinsf now left without a bishopric, was sent Pfcock sent to
Thoriiey Abbey.
to the abbey of Thorney, in Cambridgeshire. The primate's instructions to the abbot of Thorney^ are still extant. They run in these words : " He shall " have a secret closed chamber (having a chimney), " and convenience within the abbey, where he may " have sight to some altar to hear mass ; and that " he pass not the said chamber. To have but one " person that is sad (grave) and well-disposed to make " his bed, and to make him fire, as it shall need. " That he have no books to look on, but only a " portuous (breviary), a mass-book, a psalter, a legend, " and a bible. That he have nothing to write with ; " no stuff to write upon. That he have competent " fuel according to his age, and [as] his necessity shall '' require. That he be served daily of meat and drink " as a brother of the abbey is served when he is " excused from the freytour (i.e., from dining in hall) " and somewhat better after [the first quarter], as his " disposition and reasonable appetite shall desire, con- " veniently after the good discretion of the said " abbof ^ "Forty pounds" were assigned ''to the abbey '' for his finding."
' Lewis, pp. 254-256. Le Neve's Fasti, vol. i. p. 247 (Hardy's ed.).
2 The abbot at that time was Wil- liam Lyal or Ryal; he was elected in 1457, and resigned in 1464. See Dugdale's Monast, vol. 2, p. 596 (ed. 1846). The "Red "Book" of Thorney, in the possession of the Earl of Westmoreland at Apethorpe, has been kindly examined, at my request, by my friend the liev. M.
J. Berkeley, who informs me that, after Lyal, Thomas Wysbich ap- pears as abbot in 1464, who seems to have been abbot for four years ; after this time the diary ceases en- tirely. Reginald Pecock's name does not occur in it.
^ This important document is taken verbatim from Turner's Hist. Middle Ages, book iii. ch. vii., who copied it from the Harleian MS, r.
Iviii
INTRODUCTION.
His character. At this poiiit the authentic history of Pecock
ends ; but there is every reason to presume that liis last days were spent here, and that his dust reposes within the precincts of the abbey. ^ No portrait of
7048, {i.e. Baker's MSS. vol. xxi. p. 516). See catalogue of the Har- leian MSS. (vol. iii. p. 513). It is entitled " Instructions given by us, Thomas, Archbishop of Canterbury, with the advice of our brethren of this land, to the abbot of Thorney, how Reginald Pecock, whom we have sent unto him, shall be treated in the monastery- aforesaid." The orthography in the text is moder- nised by Turner, who has also (as I now perceive) somewhat com- pressed Baker's transcript. Baker adds: "Collect. H. Wharton, vol. notat. V. [Lambeth MSS. 594], p. 32, e libro formularum temp. H. 6 penes El. Ashmole. Copied by John Anstis, Esq." Henry Wharton's MS. at Lambeth, n. 577, p. 30 (as well as n. 594, p. 32, copied from Ash- mole) gives a copy of the instruc- tions somewhat more fully than Baker's MS. does, and includes the clause named below under the second head: his copy has forty pounds. The other additional parts are here subjoined: — "Item, in case it shall need any window or closure, or any other necessary thing in the chamber above said only for tlie ease of the said Reynold, the cost thereof shall be born of the forty pound that is assigned to the said abbey for his finding. And that he, the first quarter after his coming thither, ccmtent himself to fare no better than a brother of the same place doth out of tlie freytour;
afterward to fare as is above re- hearsed. Provided in all wise that all the forty pounds above written be not expended about his finding ; but a competent part thereof, as his necessity shall require; and that the remanent thereof be disposed to the common weal of the behoof of the said place."
Lewis (who knew Baker's MS.) had another copy, which the Bishop of Peterborough (White Kennet) sent him, in which the sum is stated to be eleven (not forty) pounds; this copy also adds, under the second head, " that no one else (i.e. except his bed-maker) shall speak to him Avithout leave and in the presence of the abbot, unless the king or archbishop send to the abbey any man with writing specially on that behalf." The words inclosed in brackets in the text are added from this MS., which otherwise appears to agree with Baker's, except that it makes eleven pounds (and not forty) the sum allowed for his main- tenance, but I believe that xi. was written by a mere clerical error for xl., although Lewis is in favour of the smaller sum.
' In this point I agree in opinion with Ilearne (Hemingford, vol. 2, p. 488, note), but the accounts of the remainder of his life are very various. Fabyan's chronicle (m.s.) says that Pecock was " kept in mewe ever wliile he lyved after." The Camden Society's chronicle
INTRODUCTION.
lix
Pecock is known/ but he is said to have been a man of stately figure and handsome features, notwith- standing a tendency to some cutaneous affection, which was hereditary in his family.^ Such are the chief events of tlie hfe of Reginald Pecock, who would have been remarkable in any age, and who was in his own aoe most remarkable. He was the enlight- ened advocate of toleration in times peculiarly in- tolerant ; he was the acute propounder of a rational piety against unreasoning and most unreasonable op- ponents. To say that he had some errors and weak- nesses is only to say that he was a man ; but his good deeds live and have triumphed ; his frailties, we may hope, are forgiven. His theological knowledge, — scrip- tural, patristic, and scholastic, — was for that age very considerable ; he was, indeed, in the opinion of no mean judge,^ " by far the most eminent and learned
says that he had " a certayne pen- sione assigned vn to liym for to lyue on in an abbey, and sone after he dyed" (p. 77.) Similarly Stowe, p. 403. But Hall's chronicle, which Grafton (p. 632, Lond. 1569) transcribes, says that he died in his " awne house." A MS. chronicle, quoted by Waterland (Works x. p. 235), says : — " His bookes brent at Paulis Cross,
he in Newgate kept All hys liffe after, for the here-
syes he had hept." Bale and Foxe insinuate that he may have been " privily made away " with ; but I see no ground at all for any such suspicion. The Rev. J. Cautley, Incumbent of Thorney, has, in answer to my inquiries, kindly informed me that there is no monument to Pecock's memory now existing there ; and I cannot make
out from books that there ever was any. It is most probable that none was erected.
' There are, indeed, representa- tions of a long line of bishops of Chichester now existing in Chi- chester Cathedral; but my friend, the Rev. C. A. Swainson, assures me that they are not real portraits, being modelled (like the portraits on the coins of our early Edwards) on one conventional type. They were placed there in the reign of Henry VIII.
2 Whethamstede, ic. s., p. 491 ; Gascoigne, u.s., p. 518.
^ Henry Wharton, Preface to Pecock's Book of Faith, p. xi,, who elsewhere, p. xxxiv., observes of him, " Many good and learned men endeavoured the reformation of these abuses (of Romanism) with- out departing from the communioii
Ix
INTRODUCTION.
'' bishop of the Church of Enghmd in his time." Yet evil report pursued him through life, and even long after his death, ^ and his character has been singularly mistaken both by friends and enemies for a series of many generations. Of his opinions, but slightly touched on here, his works are the living and only
of the Church Our learned
bishop was of the number of those brave and generous persons, who while he earnestly invited the Lollards into the communion of the Church, [it is to be doubted if they had generally left it,] no less vehemently opposed the supersti- tions of his own party. Some foot- steps and marks of this disposition may be found in this treatise, which prove his integrity to have been equal to his zeal, and neither inferior to his learning." It is to be regretted that Wharton should have been led into so many errors about Pecock as he has committed through following the almost incre- dible blunders of Bale's appendix. The illustrious Waterland esti- mates Pecock's character as follows: " Here (in his Book of Faith) and in other parts of his pieces may be seen the good bishop's excellencies, and at the same time his foibles. He had great parts, learning, and abilities ; and was too confident in them, and trusted too much to them ; while he hoped to be able at pure reason and argument to defend a very corrupt Church in all or its main doctrines and practices [this requires a little qualifying] against all assailants. Yet he is to be com- mended in preferring the rational way of dealing with adversaries before fire and faggot. Tlie good man was forced to sweat and labour hard in so diflicult an undertaking;
and here and there to drop many a concession, such as the wann men of the Church could by no means brook or consent to. He hoped, since he was writing on the Church's side, and since his con- cessions were such only as plain force of reason or as plain fact extorted, that he might be safe enough from censure ; judging too kindly of other men's moderation and candour by his own." ( Works, vol. X. p. 218.) His letters to Lewis are full of information about Pecock, and a great part of what is good in Lewis's Life of Pecock is due to Waterland.
' Edward IV. in 1476 denounced him, his books, and followers, which last were numerous in Oxford. Henry VI.'s edict against him in the statutes of King's College remains to this day : it may perhaps be cancelled during the present year. Strangely enough both by Arch- deacon Harpsfield in ^Mary's reign, and by Holinshed and other his- torians, as well as by Fuller {Wor- thies of Wales), Pecock is repre sented as favouring the opinions of Wiclif. The Index Expurgatorius of Madrid, 1667, with zeal scarcely according to knowledge, calls him "■ a false bishop and a Lutheran professor at Oxford." Collier's account has many errors, and Bale's appendix (Basil. 15.59) con- sists of little else. For some of these facts, see Lewis, passim.
INTRODUCTION. Ixi
true exponents; and by them he being dead yet speaketh.
Of these works, and of the far greater number which have perished, the following account is added: it might no doubt be altered for the better if the MS. works of Pecock were in print.
A. Extant Works. ^^^^^^'•^^'
1. The Donet.
A copy exists (without a title) in the Bodleian Library, Oxford (Bodl. n. 916), in small quarto, on vellum, consisting of 106 leaves, each page containing about twenty-nine lines, neatly written in a small hand of the fifteenth century.
Begins :
" Prolog. For as moche as the book ycallid The " Reule of Gristen Religioun Ends:
^' And here ynne I make an ende to this present " ij^ party longing to the lawe of God."
An early note says that "this booke was compiled '* by Reynolde Pecocke, Bisshope of Asaphensis and '' after Bysshope of Cicestrensis, A. D. 1457." This work is owned by Pecock as his own in The Booh of Faith, The Follower to the Donet, and the Repressor, and it is assigned to him by Bury and by Bale.
From this MS., in all probability, Dr. James made a transcript or rather an epitome (James, MS. n. 14, in Bibl. Bodl. pp. 49-79, small quarto), entitled Regi- nald Pecock^s Donet.
Begins : '' Whereas the booke ycalled The Reule of Gristen '' Religioun.''
Ends : " Thou^ thou be in placis privyist." (Compare the foregoing MS. fol. 102, a.)
Ixii INTRODUCTION.
In the commencement the author says that in his Rule of Christian Religion he had not taken into account everything necessary to be known on the seven matters therein treated, and "therfore is maad " this litil present boke and anothir book callid The " Folewer herto ... in foorme of a dialog bitwix the " son and the fadir . . . Therfore this present dialog " mytte wel and conuenientli be clepid The Donet (i.e. " grammar) .... or key of Cristen religioun." He desiofned it both as an introduction to his Rule, and also " for to be a schort compendiose report aftirwards," of tlie " seid long book."
A brief description of the contents of the work may be seen in Lewis's Life of Pecoch, pp. 315, 316; but he has fallen into the serious error of describing tlie first-named MS. as a copy of Pecock's Rule of Chris- tian Religion, and the latter as a copy of The Donet This work has never been printed, nor has much use been made of it in ascertaining Pecock's opinions. The titles of the works of Pecock occurring therein are mentioned below in their places. Respecting the dates of this and the three following treatises something has been said already.
2. The Repressor.
This is now first printed from the MS. in the Cam- bridge University Library, Kk. iv. 26., which is a folio on vellum of 190 leaves, in double columns, each of which contains about thirty-seven lines, well written in a hand of the fifteenth century. The title, in a later hand (of Stowe ?), runs thus : The Represser of over myche hlomyng the Clergie, compiled by Bysshope Pecock. At the end is this note in a later hand : Exhihit. coram Doraino [i.e., Archbishoi) Bourchier] in GapelUi sua apud Lamhith [i.e., Lambeth], xi. Novcmhr. A.D. 1457 which, as Lewis (p. 319) observes, "is very probably " the entry of the notary after reading this book
INTRODUCTION
Ixiii
" before the archbishop, and in order to its examina- '' tion/' The work contains a variety of notes (usually trivial, sometimes absurd), in later hands of various ages, which are passed over in this edition.^
' There are many corrections made in the text by early hands (three at least), besides a few which seem to be much later ; these are for the most part self-evident, but in some cases they seem to be uncalled for. Whenever the first hand is readily to be made out, the original reading is noted below the text in this edition; but when the correc- tions are made on erasures, this is not always or usually discoverable ; in such cases (except in one or two instances, where the erasures are very extensive) no notice is taken of them in this edition. The prin- cipal corrections upon the erasures are almost certainly written in Pe- cock's own hand (see Appendix, p. 573, and Gascoigne, u.s., pp. 518, 543); and had I been aware of this at the outset, I might perhaps have noticed them in every instance ; but the reader will probably think that, even as it is, the notes which refer to the corrections of the MS. are scarcely worth recording. Neither, indeed, would they have been so often given, had the work been in Latin, but philological accuracy de- mands that early English texts should be edited with more minute exact- ness. In Pecock's language, which is a transition from the old to the new, this is peculiarly necessary. The verbs usually (but not always) have distinct plurals, imperatives ex •■ cepted, which (contrary to Wiclif 's usage) are always the same in both numbers. Again, his, hise ; al, alle, &c. &c., usually, and yet not con-
stantly, denote different numbers* Under such circumstances, it may be conceived what annoyance a MS. full of erasures and corrections made at different times creates to any editor who aims at strict accuracy. With regard to the composition of words, I have, as a general ride, followed the MS., one or two ex- ceptions being made (somewhat re- luctantly) for the convenience of the reader. The indefinite article is often, but not always, joined to its noun in the MS., e. g., aman, &c., for a man ; in the edited text, how- ever, it is separated. It is quite certain that the scribe observed no law in this disjunction or conjunc- tion. Thus, on the very same leaf (fol. 65, b. col. 1), we have that it is a miracle, and also that it is amyracle. Whenever the word it- self is unusual, the coalition might have occasioned a difficulty, e. g., " to make a ring of arische " (i. e., a rush), p. 166; and even when not unusual, some unpleasant hesitation. But yet this form of composition is interesting, not only as illustrating the crasis of the definite article in other languages, but as showing the origin of our modern compounds another, awhile, &c. For a like reason, prepositions in composition are printed conjunctim with the verbs, &c. to which they belong, instructive enough as the occasional disjunction in the MS. is, because it shows how slight an union sub- sists between the preposition and its verb, just as in Greek the position
Ixiv
INTRODUCTION.
The names of several persons are written in the MS. who must be presumed to have owned it, viz. : John Stephinson, Chrystopher Michell (fol. 145),
of the augment (and in the poets the tmesis) in the case of verbs so compounded evinces the same thing, or, in other words, shows how easy is the transition from a preposition to an adverb. Further, for the same reason a preposition combined with its noun, yet not in composition, is ordinarily separated from it in the edited text ; those cases excepted, where the two coalesce into a kind of adverb, of which so many in stances occur in the modern lan- guage, as indeed, because, &c. Again, where one portion of a word indicating the nature of its forma- tion is separated from the other portion, as y clcpid, y 7iouy, they are edited conjunctim, yclepid, ynouy, and, indeed, ought so to be edited on all accounts. The deviations from the composition observed in the MS. being thus mentioned here, and in the notes also where requi- site, the philologist will not perhaps have much reason to complain. The general reader, however, may think that it would have been better to have discarded the word-composi tion of the MS. when it differs from modem use; and the inconstancy which prevails in the same MS. may seem to give some colour to this view of the matter, to say nothing of the difficulty which there often is in determining the composition which the scribe really intended. With regard to the inconstancy just named, there is the same in- constancy in the orthography; and if this last is worth retaining in
spite of the manifold varieties of writing the same word, so also is the composition of -svords, though it be not always uniform. For in very many instances (such as bi cause, al oon, &c., now replaced by because, alone, &c.) the origin of the modern forms is agreeably presented to the eye, and in some cases a difficulty is at once ex- plained. Thus ujiless is nothing but in lasse tlianne (so written in the ]\IS.), corresponding to in as much as, only the than has fallen out in the later language, and so the modern form (welded together and altered) has led the etymolo- gists astray. The illustrations, then, and explanations of the modern Eng- lish language afforded by the ancient composition of English words amply justify the retention of that compo- sition, let the occasional difficulties and ambiguities be what they may. But there is much more to be said. If the ancient composition be not observed in certain cases, the syn- tax is violated, and the sentence even becomes unintelligible. One example shall be cited instar om- nium: "Al this now rehercid/oM/c and mys bering and vniust chaleng- ing and blamyng is reproued and vnproued," p. 5G4.
Upon this subject the prudent caution to editors from the pen of the Master of Caius College may be quoted with advantage: "I would take this opportunity of again press- ing on the reader the importance of copying our Mi^i^. faith/ally, I pican
INTRODUCTION,
Ixv
Atkyiis, of Lincoln College in Oxford, and John Stowe, the chronicler, who has written a catalogue of Pecock's works at the beginning ; also at the end, after assign-
not only to the letter, but so as to show their peculiarities as regards punctuation, composition, &c. It is astonishing how much light may thus he thrown upon the structure of our language'" (Guest's English Rhythms, p. 430). Several of the more carefully edited English works, especially of late years, retain the original word- composition of the MSS. There are still one or two other minute points which remain to be mentioned. The th, ordinarily expressed by a single Anglo-Saxon character (>) in the MS, (see fac-simile), is here printed at length as two letters; occasion- ally, however (but very rarely), the same two letters are written at full in words where they are commonly expressed by one character; e. g., the is written in three letters at fol. 71, b. col. 1, also thi at fol. 176, a. col. 1, but perhaps everywhere else in two. If, however, the h is hard (as in kny^thode, presthode, &c.), the MS. always keeps both letters distinct, as well as in cases where the th stands for t in the mo- dern language; e. g., Thimothie, the first syllable of which never has the J>, the last sometimes having it, sometimes not. It may also deserve notice that the scribe never uses a capital )>, but writes the t only as a capital followed by a small h ; from which we collect that no stress was laid upon the strict value of this letter in the middle of the fifteenth century, when the distinction be- tween the "S and > of the Saxon alphabet had already vanished. Dr. Todd has some remarks on its use
in a somewhat earlier MS., The Apology for the Lollards (Camden Soc, 1842), to which the reader is referred. The c and t are written so similarly, that it is sometimes impossible to say whether resurrec- ciou7i or resurrectioan, &c. be the orthography intended; n and u are in appearance identical, but very rarely create thereby any diflBcul- ties. The contractions occasion- ally produce ambiguity. The same sign is used for er and re, and per- haps it should also be rendered ir, although in fact it has never been so rendered in the following pages. But the scribe shows himself to be so very inconstant in the ortho- graphy where it is expressed in full, that the philologist will not be very uneasy about this matter on learn- ing that the following forms occur at length in the MS.: — ouer, aftir, entre, sufferable, othir, othire, eeldir, poorer^ Petre, Petir, Arthir, Artur^ chaumbre, chaumbir, viker, vikir^ writer, maistir, fadir, techer, vn- propre, propirli, properest, chapiter, chapitre, chapitres, chapitrees, cha- pitris. In the same way par, por, and per are expressed by the same character p ; the plural terminations also, es and is, as well as the letters 7u and n, are not distinguished from each other. Very frequently it seems to be quite indifferent how the words in which the contractions occur should be written in full ; e.g., per- soon or parsoon, peraventure or par- aventure, images or imagis, improue or inproue, &c. &c.
Ixvi
INTEODUCTION.
ing the Repressor to Pecock, he adds : " So sayth " John Stowe/' an observation probably made after his Chronicle was published, in which the Repressor is not enumerated among Pecock's writings. The remark, therefore, made by myself in the Catalogue of MSS. in the Cambridge University Library, vol. iii. p. 673, on the authority of a MS. Catalogue preserved in the Library itself, that Archbishop Kotheram (who died in 1500) gave the MS. to the University, is probably erroneous. It probably found its way thither during the last quarter of the sixteenth century.
Various extracts are given by Waterland in his letters to Lewis {Works, vol. x.), who has copied many of them into his Life of Pecoch. Henry Wharton also, in his Appendix to Cave's Historia Literaria (pp. 158, 159, Bas. 1744), has translated one or two passages into Latin. ^ Pecock, in his Donet, Follower to the Donet, and Booh of Faith, acknowledges this work as his own, and it is also assigned to him by Bury and by Bale.
3. The Book of Faith.
This is preserved in the Library of Trinity College, Cambridge (B. 14, 45) ; it is a small octavo (the catch words are in eights), about six inches by four, on vellum, now containing 128 leaves, twenty-two lines on a page, neatly written in a hand of the fifteenth century, very similar to that in which the Repressor is written.^ Imperfect at the end.
Begins : " Facti sunt filii mei perditi, quia invaluit inimi- " cus ; that is to seie in Englisch thus : My sones hen " raaad lost for the enetnye hath had the niaistrie"
' Some excerpts in his hand- -writing are preserved at Lambeth, n. 593, pp. 61-68.
' But not the same; per is written p in tills MS., not p as in the lie- pressor.
INTRODUCTION.
Ixvii
Ends (abruptly) : thei ouerleepen this arti[cle]."
Various notes, erasures, and corrections are made by later (?) hands.
At the beginning, inside the cover (on which Whitgift's arms are stamped), is written in a hand of the sixteenth century : " Reginald Peacock (corrected to Pecock), '' Bppe of Chichester's Sermons in englisch,'' and on the top of the first leaf of the MS. is scrawled in a different hand (Stowe's ?) : " Reynold Pecok, Bisshop of " Chichester, compiled this bok/' It is also assigned to him by Gascoigne and by Bale, who had seen it.^ Excerpts from the first part, and the whole of the second part were edited in black letter, with a learned preface by Henry Wharton,^ 4to. London, 1688. A copy of this rare book exists in the Library of Trinity College, Cambridge, but it was un- known, to Waterland, who has made, however, ( TFbr/cs, vol. X.) many extracts from the MS., which Wharton has not published.
The second part begins fol. 81, b, so that Wharton's edition comprises about a third of the whole ; it cannot be commended on the score of strict accuracy ; thus vei'vi is wrongly printed urri more than once (pp. xxii., xxviii.), the imaginary word being also in- serted in the Glossary ; the philsophir of the MS.
1 This may be the same as the Book of Faith, to which Pecock alludes in his Follower to the Donet and Repressor, but there were se- veral other works having nearly the same title, both in English and Latin.
2 Wharton had a controversial purpose in publishing these extracts, which occupy forty-one pages, the preface being about the same length,
in which he labours to show that "the Church in the fifteenth age did generally believe the Scripture to be the rule of faith, and to con- tain all things necessary to salva- tion " (p. xi.), and also that various writers had held that general coun- cils were not infallible, the authority of the Scripture being superior to the authority of the Church (pp. XX., xxi., &c.).
Ixviii
INTRODUCTION,
(i.e., Aristotle) is changed into the jpMlosoplde (p. xxiv.); and there are many other errors besides. The orthography seems exactly like that of The Repressor. Wharton thinks that the Trinity MS. was written ** with Bishop Pecock's own hand, as may be con- " jectured from the present emendations and addi- '' tions inserted in the margin and bottom of the *' pages by the same hand'' (Preface, p. xxxix.). Til is is certainly not impossible,^ but we may more confidently affirm that the Booh of Faith and the Follower to the Donet were written by the same hand.
From these materials Lewis derived his knowledge of this work of Pecock ; of which, in his fifth chap- ter " On the Bishop's opinions,'' he has made great use. The titles of Pecock's works which are alluded to in this treatise are mentioned below in their proper places.
My best thanks are due to the Rev. J. Glover, M.A., Librarian of Trinity College, for affording me every facility for examining this interesting MS.
4. The Follower to the Donet.
A copy of this work is mentioned in the Catalogus Librorum MSS. Anglice et Hihernice (n. 6627, p. 202) as existing among the MSS. of C. Theyere in Glou- cestershire. Waterland (Works, vol. x. p. 213) and Lewis (p. 317) have corrected the misprint devout into donet : they were unacquainted with the work, and no writer (so far as I know) has hitherto made any use of it.
This is doubtless the same^ as is now preserved in
' The corrections in the Repressor are certainly written in a similar hand ; but it is difficult to speak positively about their identity. The erased surface of the parchment rather disguises a hand ; and the
Repressor itself contains several hands extremely similar to each other
2 The lloyal Library contains many of Theyere's MSS. See Wanley's Cat., Prcf.
INTRODUCTION. Ixix
the Britisli Museum, Bihl. Reg. 17 D. ix. The MS. is in folio on vellum, and consists of 99 leaves of text (excluding blanks at both ends), in double columns, each column containing about forty lines. Many corrections on erasures occur in the course of it, and some remarks by later hands. At the top of the first leaf occurs this note : '' Reginaldus Peacock Eps., " Cicestrensis clar. A.D. 1450. Educatus Oxon. in col- '^ legio Orialensi."
Begins (fol. 2) : " Here bigynneth the book ycallid The Foleiuer to " the Donet. Sithen it is so that in the first and " secund parties of The Donet into Cristen Beligioun "■ bifore goyng this present book."
Ends (fol. 100) :
" which thei my t ten not denye to be of hem entendid " and meenyd."
Pecock, having said that his Donet sufficiently teaches the moral virtues v/hich are contained in the four tables, tells his reader that " it is ful fittyng to " him that may so fer knowe, that he knowe what " longith to a moral vertu, that is to seie, what '' thingis ben causis to a moral vertu, and what thingis " ben requyrid to be had to a deede that he be a " moral vertuose deede, and how moral vertu is dy- " uerse and diff'erent from o there vertues {i.e., from the " natural and the sciential or 'knowyngal' virtues), '' whiche ben not moral." This and other allied sub- jects are treated of in the two parts of The Follovjer to the Donet ; which is to be learned " bi way of *' honeste and of habundaunt kunnyng,'' all necessary truth being comprised in the Donet.
This English work is repeatedly referred to by Pecock in Tlie Repressor (the title, however, being invariably written on erasures) ; also in The Book of Faith and in The Donet itself
VOL. I. f
Ixx
INTRODUCTION.
5. The Booh or Rule of Christian Religion (in thi-ee parts).
Lewis asserts by mistake (see n. 1) that this exists in MS. in the Bodleian Library ; but a MS. copy was offered for sale in a catalogue of Cochran's books, and was purchased by Sir Thomas Phillipps, Bart., of Middlehill, Broadway, in whose collection it remains.^
This, the earliest of Pecock's extant works, but of uncertain date, is frequently referred to in his Donety Repressor, Booh of Faith, and Folloiuer to the Donet
6. The Poor Men's Mirror.
The MS. preserved in Archbishop Tenison's Li- brary, Leicester Square, London,^ is in duodecimo, consisting of eighty-one leaves (excluding blanks) ; each page contains about nineteen lines, well written in a black-letter hand of the fifteenth century.
Begins (p. 1) : " Prolog. Not withstonding that I haue maad the " first parti of the book clepid The Donet of Gristen " Religioun to be of litil quantite, that welnit ech " poor persoon mai bi sum meene gete coost to haue " it as his owne ; tit in to the moor eese of the " persoone poorist in hauer and in witt I haue
' In the hopes of seeing this MS., I went to Middlehill, but although Sir Thomas Phillipps very politely made every effort to find it, both before and after my arrival, he was unsuccessful. Sir F. Madden had examined it a few years ago, and kindly promised me the use of his notes, but these also could not be found, so that I am most re- luctantly compelled to let this in- troduction go forth without being able to say more of the MS. than what is contained in Cochran's Catalogue of MSS., pp. 21, 22 (Loudon, 1829). It is a folio on
vellum of the middle of the fifteenth century, of 384 pages, ending ab- ruptly. Begins : *' Here bigynneth the prolog into the book ycallid the reule of Crysten religioun." The work itself begins p. 28 : " Here begynneth the firste tretice of this firste partie, in which tretice is tau^t the firste pryncipal mater of this book, that is to seye, what God is in hise worthi dignitees,"
- My acknowledgments are due to the Kev. W. G. Humphry, B.D., and to the Kev. C. F. Milner, M.A., for permission to inspect it.
INTEODUCTION. Ixxi
'^ drawen this now folewyng extract or outdrawtt fro " the first parti of the seid Donet, that no persoon '^ Cristen growen in to discrecyoun of resoun, or fewe " of hem, aftir sufficient pupplisching of this book " to hem, schulde haue eny excusacioun for this that " thei knowe not the la we and seruice of her Lord " God, and that thei knowe not how worthi, gode, " and lovyng is the Lord, which thei oujten serve,' " and what benefetis and rewardis thei receyuen and " schulen receyue, if thei wole, of the same Lord ; " and so forth of other maters conteyned among the '^ vij. maters necessarie to be knowen sum what more " or lasse of ech Cristen persoon which hath vse of " his kindeli discrecioun and resoun. And this litil " book I wole be clepid Poore mennis myrrour."
Ends (p. 118) : " and wirche thou therafter, o my sone, that thou '^ haue Goddis blessing and heuen to thin eending, and '^ that thou with God euer blissfuUi wone. Amen/' ^
• After this follow in the MS., in a different but not much later hand, various pieces in prose and verse of a devotional kind, mingled with a few Latin verses and scraps. It is difficult to say whether Pecock may have written any of them or not.
(a.) These ben the gadered councels of Seint Ysidre (sic) to enforme man how he schulde Jle vicis and vse vertuis :
" Consideracioun of a man him silf^
" O man, knowe thi silf : knowe what thou art : knowe thi bigyn- nynge, fol. 118. From this place forwards the MS. is inconsistently numbered by leaves, not pages.
These Counsels end with the words :
"Do no thing for preising, no thing for worldli opinioun, but oonli for lijf euerlasting. Amen. These ben counceilis good and holsum, if thei haue wilful execucioun," foil. 134, 135.
These Counsels of St. Isidore are printed, perhaps from this very MS., at the end of Tho. Lupset's Works, 12mo., Lond., 1560. (Printed by John King.) They are certainly not Pecock's Book of Counsels, as any one reading Lewis' account of the MS. (p. 333) might naturally suspect. I doubt whether Lupset be the translator ; Mr. Maskell has noted in the copy in Tenison's library, that among Lupset's Works are some which are by Sir T. Eliot and others.
f 2
Ixxii INTRODUCTION.
Tills work, like the Donet anrl the Follovjcr to the Donet, is in tlie form of a dialogue between a father and a son.
At the beo-inninor occurs this note in a hand of the sixteenth century :
*' Hujus operis author est Reginaldus Pecock, Asaph- ** ensis primo, deinde Cicestrensis episcopus circ. an. *' 1456.^'
The name of George 0 verton, some previous pos- sessor in the seventeenth century, is written in various parts of the book. Erasures and corrections are made in Pecock's text in various places, and later hands have added observations.^
()3.) Augustimis De Contemptu Mundi.
Begins (fol. 135) : " If thou seie to me this is an hard word." Ends (fol. 135, b) : " and into the erthe thou schalt turne." (7.) A Poem without title. Begins (foL 135, b) :
'• Whi is the -world biloued, that fals is and vej-n, Sithen that his welthis ben vncerteiu ?" Ends (fol. 137, b) :
" Whanne lijf is moost loued and deeth is moost hatid, Thanne deeth drawith his drau)t, and makith man ful nakid. (5.) De terra plasmasti me. Begins (fol. 137, b) :
" Erthe out of erthe is wondirli wrouxt, Erthe of erthe hath gete a dignite of nou^t." Ends (foil. 139, 140) : " Lord that erthe madist for erthe and suflFridist peynes ille, Lete neuer this erthe for this erthe myscheue ne spille ; But that this erthe in this erthe be worchijig thi wille, So that erthe fro this erthe sti) up to thin lii; hille. Amen." " Memento homo quod cinis es, et in cinercm rcverteris." " Fac bene dum vivis, post mortem vivere si vis ; Tangere qui gaudet meretrieem, qualiter audet Palmis pollutis Regem tractare salutis ?"
' Against the following passage is annotated, in a hand of cent, xvi., Trail sub a ta n t ia I ion nothnownc. This
can hardly, perhaps, be deduced; but as Pecock was accused (accord- ing to Leland's Chronicler) of un-
INTRODUCTION.
Ixxiii
Henry Wharton (Lambeth MSS. n. 594, pp. 88, 39) gives excerpts from this treatise. Lewis, who says (p. 333) that he saw no ground for ascribing the work to Pecock, as Wharton had already done, could hardly have seen Wharton's MSS. himself, much less the original MS. The above-cited passage is itself a decisive proof of the authorship, and there are also numerous allusions to Pecock 's other works in the course of the book.^
Pecock once refers to it in the Repressor under the title of The outdraugJit of the Donet (p. 541), and as the words are not written on an erasure, it may be earlier in date of publication than the Repressor.
To these works of Pecock ought perhaps to be added certain Latin pieces, partly printed, partly in MS.
sound doctrine on the eucharist, the passage, is subjoined (pp. 19, 20) :
" [Son,] Fadir, to what purpos, entent, and eend ordeyned God the eukarist to be receyued and hauntid? [Father.] Sothli, sone, for that the receyuer in the eukarist receiuyng schuld oft remembre him silf therbi vpon Cristis holi lijf and passioun, and vpon his benefetis, and his lawc, and folewyngly schulde take and make a sadde purpos to God (thou^ -without newe bond and couenant) that he wole be oon to God, and to his nei^bore in charite and in keping vertues and the lijf which Crist kepte and tau^t in erthe ; ri^t as thilk signes which he etith and di-ynkith be made or semen to be made oon to hym, or ioyned to him in his bodili substaunce. And for to make oft this remcmbraunce and oft this purpose was ordeyned the eukarist oft to be eten and di'unke, as to be ofte of this purpos a remem- brauncing tokene or signe of wit- nesse therof."
' The following works of Pecock are referi'ed to therein :
Bonet, pp. 1, 16, 22, 31, 73, 116.
The book clepid The Sufficiencc of the iiij. Tablis, pp. 3, 21. (The same as The Filling of the iiij. TahHs ?)
The Just Apprising of Hohj Scrip- ture, p. 7.
The Afore-crier, p. 7.
The Ride of Christian Heligion, pp. 7, 16, 22, 49, 84, 94, 97, 99, 108, 111.
The Book Filling the Four Tables, pp. 7, 22,31,49.
The Provoker of Christian People, p. 17.
The Book of Sacraments, pp. 20,
29.
The Book of Priesthood, p. 29,
The Book of Divine Office, pp. 84, 97, 100, 108, 116.
" A prcciose book, clepid The Proof of Cristen Faith," p. 117.
Ixxiv INTRODUCTION.
(a.) Collectanea quondam ex Reghmldi Pecoch Ci- cestrensis episcopi opusculis exustis conservata, et ex antiquo psegmate conscripta.
Printed in John Foxe's Commentarii rerum in Ecclesia gestarum. (8vo. Argent. 1554, fol. 199, b- 203, b.)
The excerpts seem to be taken from Pecock's Book of Faith, either wholly or in part; they relate at any rate of the same subjects ; to the apocryphal account of the restoration of the books of the law by Ezra " per inspirationem sine copia,"' mentioned by the Master of the Histories (Petrus Comestor) ; to St. Gregory's saying, Fides non hahet nieritum, cui humana ratio iwmhet experimentuini ; to the difference between Credere ecclesiaon and Credere ecclesiw, &c.
A copy of this rare book, unknown to Wharton (see Appendix to Cave's Hist Lit), is preserved in the Bodleian Library, Oxford.
(b.) Ahhreviatio Reginaldi Pecoch
A vindication by himself of Pecock's famous sermon at Paul's Cross. Printed in the Appendix to this work from a paper MS. of the fifteenth century in small quarto, in the Bodleian Library, Oxford (n. 117, formerly n. 1979, Cat Lihr. 3ISS. Angl p. 100), which contains a miscellaneous collection of pieces. It is followed by a few brief excerpts from Pecock's works, or perhaps from his sermon at Paul's Cross, of which the most important is the last, entitled Dif- ferentia inter prwdicare et docere. Lewis used both the Ahhreviatio and the excerpts in his Life of Pecock see pp. 20-23, 38, 39, and 263), deriving them doubt- less from this MS. It is most probable that the Ahhreviatio, and possibly the extracts also, were drawn up by Pecock himself, and sent to Arclil)ishop Stafford in their present form. See above, p. xviii. and the note.
INTRODUCTION.
Ixxv
(c.) His Abjuration,
This composition, which can hardly be called his own, is given above, and has been several times printed.
B. Works not known to be extant.
The zeal of Mr. Chancellor Chandler, of Archbishop Bourchier, and of King Edward lY.,^ in burning
' Chandler has been already men- tioned. In Baker's MSS. (vol. xxx. pp. 59-62, in the Cambridge Uni- versity Library) is contained the archbishop's mandate, dated March 10, 145|, to the Bishop of London, to order inquiries to be made for Reginald Pecock's books in his pro- vince of Canterbury. There were some of both sexes who not only had Pecofck's original English works, " verum etiam alios nonnullos per eundem confratrem nostrum et alios contra prohibitiones ecclesiasticas et SS. Patrum decreta e Latino in Anglicum ex S. Scriptura trans- latos." These works having been discovered to be heretical, " decre- vimus comburendos." The Bishop of London is to apprise " omnes et singulos coepiscopos et suflFraganeos nostros in nostra Cantuariensi pro- vincia constitutos," to inquire for the names of all persons having Pecock's books, and to admonish all such (of whatever rank or sex) " quod infra xv dies post monitio- nem . . . hujusmodi libros dictis confratribus nostris . . . sub poena excommunicationis majoris .... tradant." The names of the per- sons and the books are to be trans- mitted to the archbishop. The Bishop of Ely (William Grey) writes. May 14, 1458, to the arch
bishop, that he has received his letter and followed his instructions, but " nullum tamen in nostris civi- tate et diocesi reperire potuimus qui hujusmodi libros vel aliquem librum hujusmodi habuit vel sic sapiebat." See also Baker's MSS. vol. xix. (Harl. 7046, p. 23), and Lewis, pp. 242-248, and the extract from the register of Nich. Bubbe- with. Bishop of Bath and Wells, printed by Hearne {App. to He- mingford,^. 549). Lewis (following Wood) gives an account of Edward IV.'s mandate to the University of Oxford in 1476, pp. 310, 311. See also Bryan Twynne, Ant. Acad. Oxon., p. 322. This, I presume, is the letter printed at length from the MS. in Corpus Christi College, Cambridge, among The writings and examinations of Brute, Pecock, 8fc., pp. 206-208, London, 1831. It is dated Feb. 16, from Westminster. Another letter of the king is dated Windsor, April 17, thanking the University for its zeal in destroying Pecock's works. No year is added to these letters, which by the kind- ness of theRev.T.T. Perowne,M.A., Eellow of the College, I have been permitted to examine. A royal in- junction is preserved in Wharton's MSS. at Lambeth, n, 577, pp. 30, 31. The University is required to with
Ixxvi INTRODUCTION.
Pecock's works, lias probably destroyed most of the following treatises ; it woukl be rash, however, to affirm that some of them may not yet be lurking in old libraries.^ It might be possible to form some notion of the contents of these treatises by comparing all the passages where they are referred to in Pecock's other works ; this, however, is not attempted here, and indeed could hardly be done well till various mipublished MSS. are printed in extenso. The reader at the same time may make out a good deal from the Index to The Repressor. Wharton (Pref. to Pecoch's Booh of Faith, p. xxxiii.); Waterland (Works, voL X. pp. 213-221); and Lewis (pp. 815-333), have given material help to the formation of the folio wing- catalogue.
English Works,
Many of these are referred to en onasse by Pecock, in a ludicrously vain-glorious manner, in his Re- pressov (p. 47), and in his Booh of Faith (quoted by Waterland, ii. &., p. 216), and are also elsewhere noticed in these books, and in his Donet ; the initial letters of which (/ being used to indicate that the work is named in The Folloiuer to the Donet) are here attached to the books mentioned therein. Various of them are also mentioned by Bury, Bale, and Stowe.
hold the doctor of divinity's degree ' Anyl. ct Hih. (Oxon. 1G97) enumc- from J. Haycock, said to hold and ' rates among Lord Clarendon's Irish
favour " the superstitions, erroneous, and damned opinions of Reynold I'ecock," and from every other per-
MSS., n. 128, "opus quoddam Ko- ginaldi Peacock, Episcopi Asa- phensis. 8vo." IMany of these MSS.
son " holding any of the errors or are now in the Bodleian, but Mr
heresii'S or kceijing of the hooks of i Coxc informs me that tiiis is not
ihe said IVeock." among them. I'he (Ailaloyus Libr. AISS. '
INTKODUCTION. Ixxvii
(1.) The Before-crier, or The CriGv, (D. 11. F.) Probably the Frceco of Bale's enumeration.
(2.) The Book of Worshipping. (D. E. F.)
" The Book of signis in the chirche, which y clepe
" the boke of worschipping." (F. in Waterland, u. 8.,
p. 216.)
(3.) The Provoker of Christian People. (D. R. F. £)
(4.) The Filling or Spreading of the Four Tables,''- (D. f. R. F.)
Waterland and Wharton (in Appendix to Cave's Hist. Lit) make The Filling a different book from The Spreading. Lewis is probably right in identifying them.
(5.) The Just Apprising of Holy Scripture (in three parts). (D. R F. f.)
There was also a Latin form of the same book, as appears by the Follower to the Donet, MS. (fol. 5), " The book clepid tlie jnst apprisyng of hooli scripture '' in Latyn.''
(6.) Enchiridion or Manual. (D. Bale.) " Go into the book ycalled my Manual, or my En- " chiridion, whereinne is devised the rialist foorme of " preying with Paternoster that euer, as I trowe, was
' The meaning of these will ap- pear from the following passage of The Donet (MS. fol. 12) : " The first table of Goddis lawe schal con- teyne these viij. pointis of meenal vertu, that is to seie, forto gouerne vs leernyngly, preisyngly, dis- preisyngly, preiyngly, thankingly, worschipingly, disworschipingly, and sacramentingly (the other three contain ' eendal ' virtues) . . . The ij*^ table . . . these vij. poyntis, that is to seie, forto lyue and gouenK^ vs anentis God at the next goostly*
obedienti}', ri^twisely, mekely, treuly, benyngnely, and largely . . . The iij® table . . . these viij. poyn- tis, that is to seie, forto lyue and gouerne vs silf anentis vs silf at the next goostly, fleischely, worldly, clenly. honestly, paciently, dou^tili, and largely .... the liij'^ table . . . these viij. poyntis, that is to seie, forto lyue and governe us anentis oure nei^boris at the next, goostly, attendauntly, ri^tfully, mekely, ac- cordingli, treuly, benyngnely, and largely."
Ixxviii INTRODUCTION.
devised/' Donet MS., p. 78 (James' traDScript). To this book Whethamstede (u. s., p. 491) probably refers, and if so, determines its language to be English : " In tantum " in suo sensu de sua scientia superbierat .... quod " ultra orationem illam salvificam, quam . . . Jesus " Christus proprio suo ore composuit, ederet in suo " vulgari .... alias tres et populo ad dicendum pro- " palaret." The following work is probably in English, but that is less certain.
(7.) The Booh of Faith, Hope, and Charity. (D.) The reference occurs at p. 53 of James' transcript. This work is entirely unnoticed by bibliographers. There is a little anonymous MS. treatise (ssec. xv.) in the British Museum {Bihl. Reg. 17 A. xxvi. fol. 27, b- 28, b), entitled: "Here bigynneth the thre good ver- '' tues that Poul clepith Feith, Hope, and Charity."
Begins : - The first is feith," &c.
It is certainly not impossible that this and other short devotional treatises in the same volume are by Pecock ; the style and sentiment are extremely similar ; the omission of the descent into hell in the interrogatories to be put to a sick man is also very ominous : " Bileuest " thou that he was afbir his deth biried, and roos on " the thridde dai in fleisch, and steit to heuene?" The other chapters are on the ten commandments, the seven deadly sins, the seven deeds of mercy, «fec.
(8.) The Booh of Counsels. (D. fol. 9G, R.) The references in The Donet and The Repressor indicate that tliis book of " CounceiUs'' treated of the Evangelical counsels as opposed to commands, not of the (councils of the Church.
(9.) The Bool' of Priesthood. (M. F.)
(U).) The Proving of Christian Faith. R. p. 99
INTRODUCTION. Ixxix
where it is distinguished from The Booh of Christian Religion, and is mentioned among English works; it is also alluded to in the Poor Men's Mirror.
(11.) The Booh of Learning. (F.)
(12.) The Booh of Compendious Logic (promised only. K).
(13.) The Booh of the Church. (F.) See Latin treatises (n. 8).
Latin Works.
(1.) The Booh of Repentance or Penance. (D, E.) (2.) The Less Booh of Christian Religion. (D., u. s., pp. 53, 77.)
Only known, as it seems, from the above refer- ences in the Donet
(3.) The Just Apprising of Doctors (probably un- finished). (D. E. F. f )
There seems to be no ground for supposing, with Lewis, that there was also an English form of this book.
(4.) The Booh of Faith and Sacraments (promised only). (R.)
Probably this is *' The Bohe of Faith in Latin " (F. pp. xiv. xli., ed. Wharton), and '' The Booh of Faith " (R. p. 564i), and may be ''The Booh of Sacraments" (K pp. 163, 564) and (D., u. s., p. 54) the language of which is not stated.
(5.) The Booh of Baptism. (R.) There seems no reason for thinking, with Waterland, that there was also an English work of Pecock so called.
(6.) The Proof of Christian Faith (promised only). (F. See Waterland, u. s., p. 219). Possibly the same as No. 2.
IXXX INTRODUCTION.
(7.) Tlie Book of Lessons (promised only). (R.) Probably in Latin, as it was to be read •' in tlie " chair of schools/'
(8.) Book on the Church, (F. f. Lewis, p. 324.) In his Book of Faith (p. xiv., ed. Wharton) occurs this passage : "In the Book of Feith in Latin and " in the Book of the Church." From this we may perhaps infer, with Lewis, that there was also an English treatise so called. To the same two books allusion seems to be made again in The Folloiuer to the Donet T.IS. fol. 30, " as herof y write in oon of " the bookis of feith, and in the book of iust apprising " hooli chirch," where " the book of the chirch in " Latyn '"' is also named, fol. 35, b.
(9.) There was also a Latin edition of The just apprising of Holy Scriptiire. See English AVorks, n. 5.
(10.) Concio ad Clerum. (f)
" Loke thou, my sone, into a sermoun which y made " in Latyn to the clergi : which sermoun bigynneth " thus : Monies Israel, ranios virides gcrmhictis et " fructum viridem afferatis." (FoUoiver to the Donet, fol. 37, b.)
Language uncertain. (L) TJie Book of Sacraments. (R.)
Perhaps the same as the Latin work On Faith and /Sacraments.
(2.) The Book of Eucharist (promised only). (R. F.)
'' Into time leiser schal be to me furto write tln^ '' book of eucharist." (F. MS. fol. 7.)
Probal)ly in Latin, as it is mentioned in coniiexiiiu with The Book of Baptism, which is Latin.
(3.) The Bouk <f Legends (promised only). K .
INTEODUCTION. Ixxxi
(4.) TliG Booh of Preaching (promised in the Ah- hreviatio).
(5.) The Declaratory (^Declaratorium). Bale.
This book may perhaps be anuded to in the prologue to the Donet (p. 50, James' MS.) thus: — "He made " a litil hooke declarative of himself against en vie "■ making . . . and concerning his boke of Cristen '^ religioun.'^ But he elsewhere says : " Whanne I " purposid to make this present litil book, I purposid " to make no more than that which is now the first " party of this book for that it schulde be a schort '' profitable compendi of alle the vij. maters .... and '' sone after the eende of this seid first partye, I was " moved for to make ferther this which now is this *' present ij© partye for a defensorye and an excusa- '^ torye and sumwhafc a declaratorye of the other first " seid party." {Donet MS. fol. 85.) Consequently the second part of the Donet may be the Declaratorium or the Defensor of Bale. The " litil booke '' is probably intended by Stowe : "Of Christian Religion, and a hook joertaining thereunto" {Chronicle, p. 40.3,) and by Pe- cock {Follower to the Donet, MS. fol. 5) : " The Rule " of Christian Religion, and the hooks ijcrtaining " thereto," who may also include the Donet.
There is little doubt that it was in English, as well as the two following : —
(6.) The Book of Sentence, (f.)
*' Answer therto schal be maad in the firste parti " of Cristen Religioun, the thridde treti, and by the " Book of Sentence." {Follower to the Donet, MS. fol. 87. See also fol. 74.)
(7.) The Book of Divine Office. (D. f. Bale.)
'' Y settide forth a schrift in the book of dyuyne
'^ office in Fridaies matyns." (Follower to the Donet,
MS. fol. 5.3.) " In the book of dyuine office in the
'' preisingis for matyns in Trynitees Sundaye." (Donet,
Ixxxii INTRODUCTION.
fol. 39 ; see also foil. 41, 44, 100.) See also the re- ferences in the Poor Men's Mirror, which probably refers to none but English books.
The above tliirty are the lost works of Pecock to which I have been able to find allusions in his English treatises and in the Ahhreviatio above mentioned.
Besides these, however, there are some others, mentioned by Bale, about most of which nothing certain can be said.
(1.) Epistle to W. Godharde the Franciscan^ also mentioned by Gascoigne (u. s., p. 528), in which he ridiculed the noisy style in which many of the popu- lar preachers (probably Franciscans) indulged. This existed in Dr. James' time in MS. in a private library, and may possibly still exist. (See Cave's Hist. Lit.)
(2.) '' Defensor." (Possibly a defence of his sermon at St. Paul's, and contained in the Ahhreviatio men- tioned above. See also p. xx., note, where the Fol- lower to the Donet (fol. 100) is quoted.)
(3.) ''Sequax."
This work may also be alluded to in the Folloiuer to the Donet (u. s.) : " No man wijte me, thoui y speke " and write so oft for my defensis." It may even be itself the Folloiuer to the Donet ; if so. Bale misplaces it.
(4.) '' Symholum."
This is most probably the same as the English Book of Faithj or a portion of it, as has been already said ; it is also often mentioned by Gascoigne. Bale goes on to say : *' A.b aliis hos etiam addidisse '' fertur :"
(1.) De providentia Dei. (2.) De libertate Evan- gelii. (3.) De ssecularium potestate. (4.) Contra do- tationem Constantini. (5.) De tequalitatc ministro- rum. (G.) De legibus et doctrinis hominum. (7.) De communione sub utraque specie. (8.) Contra mendicitatem impiam. (9.) De sua palinodia. Nos. 4, 5, 6 are probably parts of the Repressor' ; No. 7
INTKODUCTION.
Ixxxiii
may very probably be a portion of his Booh of Eucharist ; and No. 9 the letter to the pope men- tioned above, which he wrote after his abjuration. About the rest I cannot even hazard a conjecture.^
The ancient English Chronicler fi-om 1377-1461, to which allusion has been made before, and Stowe, who transcribes him, aJSirm that Pecock " had laboured '' many years to translate the Holy Scripture into " English ;" but there is every reason to suppose this assertion to be an error ; ^ not only because Pecock makes no mention of having done so, which a man of his extraordinary vanity would be nearly certain to have done; but also because in almost all his larger citations he uses the later form of the version called Wiclif s, which contains archaisms foreign to his own style. It is certain, however, that he was favourable to the circulation of the Bible among the laity in the English language.^
Such is the best account that I am able to furnish of Pecock's life and writings, from which it is vain to hope that all error has been excluded, and which might no doubt be improved or enlarged from various MSS. sources of information. With respect to the Glossary at the end of the work, while nothing has been omitted intentionally which the reader might require for his immediate convenience, yet at the same time this has not been the only or even the principal
^ Oudinus (-De Scriptt Eccles., torn. iii. pp. 2593, 2594), without the smallest reason, imagines that several anonymous treatises, con- tained in a MS. now preserved in Corpus Christi College, Cambridge, are the works of Pecock. They appear to be the works of a French- man. One of them is headed : " Quod Rothomagensis ecclesia ec-
clesiae Eomanse non subjecta sit." The MS. itself must, in my judg- ment, have been written before Pecock was born.
2 The mandate of Bourchier to inquire after Pecock's books, quoted in a preceding note, may easily have given rise to this mistake.
^ See Repressor, pp. 114, 115, 119, &c.
Ixxxlv
TXTr.ODirCTIOX.
object in drawing it up. It is hoped that it will be a tolerably complete Index Anglicitatis, for one of the earliest pieces of philosophical prose composition which exist in the lanp^uaoje, and thus be available for tlu; use of the philologist and the lexicographer.^
It only remains that I should tender my best thanks to various friends who have kindly assisted me with their advice on various points connected with this work, viz., to Sir F. Madden, K.H., Keeper of the MSS. in the British Museum; to the Rev. G. E. Cor- rie, D.D,, Master of Jesus College, Cambridge ; to E. Guest, Esq., LL.D., Master of Gonville and Caius College, Cambridge ; to the Rev. J. H. Todd, D.D., Senior Fellow of Trinity College, Dublin ; to Dr. R. Pauli, the learned author of The History of Eiirjland ; to the Rev. T. Chevallier, B.D., Professor of Mathematics in the University of Durham ; to the Rev. ]\L J. Berkeley, M.A., Incumbent of Apethorpe, Northamptonshire ; to the Rev. J. Cautley, M.A., Incumbent of Thorney, Cam- bridgeshire ; to the Rev. H. O. Coxe, Sub-librarian of the Bodleian Library, Oxford ; to the Rev. J. Stevenson, M.A., Vicar of Leighton Buzzard ; to T. Duffus Hardy, Esq., Assistant Keeper of Records ; to the Rev. C. A.
' " The language of Bishop Pe- cock is more obsolete than that of I^ydgate or any other of his contem- poraries." Ilallam's Lit. of Europe, parti, c. iv. (vol. i. p. 311. Lend. 1847). This being so, I have pre- ferred to err on the side of excess rather than defect in the enumera- tion both of Avords and forms of inflection. Pecock in his Book of Faith (p. 13, Wharton's ed.) ob- serves " hou that langagis whos reulis ben not writen, as ben English, Freensch, and manye othere, ben chaungid >vithyune yeeris and cun-
trees, that oon man of the oon cun- tree and of the oon tyme myghte not and schulde not kunne undirstonde a man of the othere kuntre and of the othere tyme, and alfor this, thai the seid langagis hen not stalili and foundamcnlali ivritcn." Upon the whole the only satisfactory course seemed to be this, to set down all or at least the principal inflections and variations of all the words included in the Glossary. This plan is mostly adopted in the excellent Glo.ssary to Wiclif's Bible, edited by Mr. For- shall and Sir F. Madden.
INTRODUCTION. IXXXV
Swainson, M.A., Principal of the Theological College, Chichester ; to H. Bradshaw, M.A., Esq., Fellow of King's College, Cambridge ; and more particularly to the Rev. G. Williams, B.D=, Senior Fellow of the same College; and to the Rev. J. E. B. Mayor, M.A., Fellow and Assistant Tutor of St. John's College, Cambridge, who have kindly looked at a large part of the sheets of this work as they were going through the press. It will, however, of course be distinctly understood that for all matters of opinion expressed in the introduction or elsewhere, I am alone responsible.
St. John's College, Cambridge, March 30, 1860.
VOL. I.
SUMMARY OF CONTENTS.
PROLOGUE.
The Lollards, who find fault with divers ordinances of the cler-gy, should take a lesson from St. Paul's advice to Timothy, respecting the manner of administering reproof. Pecock does not deny that there are some abuses among the clergy, but undertakes to defend eleven particulars against the objections of the Lollards. These are: (1) The use of images; (2) The going on pilgrimage ; (3) The holding of landed possessions by the clergy ; (4) The various ranks of the hierarchy, i. e. papacy and episcopacy ; (6) The framing of ecclesiastical laws and ordinances by papal and episcopal authority ; (6) The institution of the religious orders ; (7) The invocation of Saints and priestly intercession ; (8) The costliness of eccle- siastical decorations ; (9) The ceremonies of the mass and the sacraments generally ; (10) The taking of oaths ; (11) The maintaining war and capital punishment to be lawful. The plan of Pecock's work. The first part shall contain a ge- neral answer to the general objections against these eleven points. The remaining four parts shall contain special answers to the particular objections to the same eleven points. ..----- pp. 1-4.
THE FIRST PART.
The General Answer in vindication of the Eleven Points.
Chapter I.
The general objections to the said eleven points arise from these three false opinions : (1) No ordinance is to be esteemed a law of God, which is not grounded in Scripture ; (2) Every humble Christian shall arrive at the true sense of Scripture ; (3) .When the true sense of Scripture has been discovered by humble diligence, all human arguments which oppose that sense are to be discarded. - - - pp. 5-7.
g2
Ixxxviii SU.ADrARY OF CONTENTS.
Chapter II.
The first error refuted by thirteen conclusions, the first and principal of which is this : It is no part of the office of Scripture to found any law of God which human reason may discover. Arguments in favour of this conclusion. No truth of God's moral law is fully taught by Scripture only. ..-..-- pp. 8-12.
Chapter III.
The same subject continued. The knowledge of God's moral law is based not on Scripture but on reason. The teaching of Scripture scanty concerning many moral truths. Moral truths might be discovered if the Scripture did not exist or were destroyed. - ... - pp. 12-18.
Chapter IV,
The same subject. Before the time of Abraham men lived by the light of nature, but were bound to observe the same moral precepts by which Christians are bound now. pp. 18-22.
Chapter V.
The same subject. Scripture presupposes moral truths to be known. If any moral truth delivered in Scriptui'e seems to contradict the moral law written in man's soul. Scrip- ture must be accommodated to the reason, not vice vers^.
pp. 23-27.
Chapter VI.
The same subject. Illustrations in favoui' of the conclusion, from an old custom among Londoners at Midsummer eve, from the Apostles selling fish, and from preaching at Paul's Cross. pp. 27-32.
Chapter VII.
Other conclusions against the first error. Scripture only bears witness to moral virtues, and exhorts to their better fulfilment. The province of Scripture is to ground articles of faith. - « - - . - pp. 32-37.
Chapter VIII.
Other conclusions against the first error. The province of reason defined. The greater part of God's law to man is grounded in reason and not in revelation. - pp. 37-42.
SUMMARY OF CONTENTS. Ixxxix
Ohaptee IX =
Other subordinate conclusions against the first error. Pc- cock's enumeration and commendation of his own works.
pp. 43-18.
Chaptee X.
The last conclusion against the first error. It is as un- reasonable to expect a truth of moral philosophy or natural religion to be grounded in Scripture, as to expect the principles of one trade to be grounded in another. Certain texts relied on by the Lollards, as favouring the first error, discussed and explained. - - - pp. 48-53.
Chapter XI. The same subject. - . - - • pp. 53-59.
Chapter XII. ' The same subject. - ■ - " * " PP- 59-66.
Chapter XIII.
The sweetness of Scripture a great cause of the above- named first error of the Lollards. The true dignity of Scripture explained. The weight to be attached to the writings of the Fathers, to which the Lollards make an insincere appeal, duly estimated. - ' PP- 66-72.
Chapter XIY.
An objection that reason is fallible, considered and answered.
pp. 73-80.
Chapter XV.
An objection that Scripture is more worthy than reason, con- sidered and answered. - „ - . pp. 80-85.
Chapter XVI.
The necessity of a learned clergy to expound the Scriptujt-es insisted upon. > - - - - PP* 85-92.
XC SUMMARY OF CONTENTS.
CiiAriEii XVII.
The second error of the Lollards, that every humble Christian shall infallibly discover the true sense of Scripture, ex- amined and refuted. All experience makes against it. Their third error refuted by Scripture and experience. All true opinions will bear argument and discussion, and the contrary opinion is more worthy of Mohammedans than of Christians. The texts of Scripture adduced by the Lollards discussed and explained. - - pp. 92-101.
Chapter XVIII.
A fourth erroneous opinion of the Lollards, that if a man keep God's law, he shall always have the true knowledge of the sense of Scripture ; but if not, never. This opinion refuted by manifest experience. The texts quoted in favour of it discussed and explained. Vindication of the bishops and clergy from calumnies brought against their lives and con- duct and ecclesiastical policy. Caution necessary in making appeals to ancient practice, which is often ill suited to later times. - - - - - - pp. 102-110.
Chapter XIX.
A general vindication of the eleven matters objected to may Ije set doAvn thus : Whoever expressly or else by implication cither bids or indicates that any thing is to be performed, does thereby inclusively bid, imply, or indicate that every thing is to be done which follows from it, or is necessary or profitable to the performance thereof. Various general con- clusions hence deduced in faovur of the eleven ordinances, which in a large sense are grounded in Scripture.
pp. 110-116.
Chapter XX.
Confirmation of these conclusions. Express mention is not made in Scripture of many things which are lawful. The
, same arguments which prove the lawfulness of drinking beer, or reading the Bible in English, prove the lawfulness of using images and going on pilgrimage. Pccock's enumera- tion and commendation of his English works for the refu- tation of Lollard opinions. - - . pp. 117-130
SUMMARY OF CONTENTS. XCl
THE SECOND PART. Vij^DicATioN OF Images and Pilgrimages.
Chapter I.
Preliminary considerations. Explanations of the meaning of certain theological terms. - - • PP« 131-136.
Chapter II.
Various scriptural arguments for retaining images, and divers texts of Scripture seeming utterly to forbid images, ex- plained. pp. 136-147.
Chapter III.
Arguments derived from reason for retaining images to be used as commemorative signs, notwithstanding some abuses which may spring from their use. - - pp. 148-154.
Chapter IV. The same subject. • • - - PP- 155-»161.
Chapter V.
Various other subordinate arguments both from Scripture and reason in favour of images. - - . pp. 161-168.
Chapter VI.
Sundry minor objections to images considered and answered.
pp. 169-175.
Chapter VII.
Various arguments from Scripture and reason in favour of going on pilgrimage and venerating relics ; and arguments to the contrary invalidated. - - - pp. 175-181.
Chapter VIII. The same subject. - -^. -^ .. • pp. 181-190.
xcu
SUMMARY OF CONTENTS.
Chapter IX.
Various objections against images and pilgrimages made by the Lollards stated, sucli as these : A Christian man is a more perfect image of Christ, and more deserving oiu' care than a lifeless stock. Pilgrimage to TValsingham is in yain, seeing that God is present everywhere. The devil works in images. Images have the appearance of evil. Images and pilgrim- ages are virtually forbiden by Christ's discoui'se with the woman of Samaria of idolatry.
Images have been and are the occasion
pp. 191-199.
Chapter X.
The same subject. The last and most serious objections made to images. Various hymns, sequences, proses, genuflexions, and ceremonies evidently show that images are worshipped with an idolatrous adoration in divine service, as performed in England in the fifteenth century. - - pp. 199-208.
Chapter XI. Reply to these various arguments.
The same subject. The same subject. The same subject. The same subject.
Chapter XII.
Chapter XIII.
Chapter XIV.
Chapter XV.
Chapter XVI«
- pp. 208-216.
- pp. 216-222.
- pp. 222-228.
- pp. 229-233.
- pp. 233-239.
The same subject. Disquisition on the origin of idolatry.
pp. 240-247.
Chapter XVII.
Continuation of the same disquisition. The Book of Wisdom, which contradicts Pccock's view, is apocryphal and of little authority. Ecclesiastical history, from the eighth century downwards, shows that opposition to images will never pre- vail. - - - • - - pp. 247-256.
I
SUMMARY OF CONTENTS. xciii
Ohaptee XYIII.
Reply to the arguments derived from the service books of the church. - - - - . - pp. 255-263.
Chapter XIX. The same subject. - - - - - pp. 263-267.
Chapter XX.
The same subject. Concluding remarks on the relative value of outward signs and the word of God. - - pp. 267-274.
THE THIRD PART.
Vindication of the Revenues of the Clergy.
Chapter I.
Scriptural arguments from the Old Testament to show that the clergy may lawfully possess landed property, and the con- trary arguments from it refuted. - - pp. 275-281.
Chapter II. The same subject. - - - - - PP- 281-287.
Chapter III. The same subject. - - - - -pp. 287-292.
Chapter IV.
Scriptural arguments on both sides from the New Testament similarly discussed. . . - - pp. 292-802.
Chapter V« The same subject. - - - - - pp. 303-309.
Chapter VI. The same subject. ----- pp. 309-315,
Chapter VII.
The same subject. The writings of the Fathers on this matter are discordant. ----- pp. 316-321.
XCIV SUIMMARY OF CONTENTS.
Chapter VIII.
Five arguments which some of the laity bring against the endowments of the clergy stated. Simony and avarice are their natural fruit. Christ did not appoint them. Ecclesi- astical history testifies that the church became more corrupt as it became richer. "When Constantino made his donation to the Church of Rome, an angel exclaimed that poison was that day infused into the church. Ecclesiastical endow- ments, to which power of life and death in a bishop's or abbot's court is attached, are most objectionable and cruel. Reply to the first argument. - • - pp. 321-331.
C II AFTER IX.
Reply to the second argument. - - - pp. 331-331.
CllAi'TER X.
Reply to the argument from ecclesiastical history, pp. 334-339.
Chapter XI. The same subject. - - • - - PP- 339-350.
Chapter XII.
Reply to the argument founded on the donation of Constantino. This donation shown by a variety of historical considerations to be fabulous. . . - . . pp. 350-357.
Chapter XIII. The same subject. - - - - • PP- 357-366.
Chapter XIV.
Reply to the last argument respecting the capital punishment inflicted by ecclesiastical courts. Their true constitution explained. - - - - - - PP- 3G0-374.
Chapter XV.
Other arguments from Scripture and reason to show the law- fulness of the endowments of the clergy. - pp. 374-379.
SUMMARY OF CONTENTS. XCV
CiLvrTEii XVI.
The opinion of some Lollards that church endowments are lawful, but that if the clergy do not make a proper use of them they may be taken away from them, stated. This opinion proved false from a consideration of the nature of different kinds of payments. - - • PP- 380-386-
Chapter XYII.
The same subject. The proper punishments for different kinds of criminous clerks. - • • - PP- 387-396
Chapteii XVIII.
Further refutation of this opinion. The historical circum- stances under which the religious houses and the clergy became possessed of their endowments considered.
pp. 396-405.
ClIAPTEH XIX.
The same subject. Wiclif 's modification of this opinion stated and confuted. * . - . . pp. 406-415
THE FOURTH PART.
Vindication of the Variety of Ranks and Degrees
AMONG THE ClERGY : ALSO OF THE LAWFULNESS OF
Statutes and Canons made by Papal and Episcopal Authority.
Chapter I. The Lollards object to the government of the church by bishops, archbishops, patriarchs, and the pope, and would have no other orders except those of priests and deacons. The ecclesiastical polity complained of is not forbidden by Scripture. pp, 416-422.
Chapter II. The same subject. - . . * - pp. 422-427.
Chapter HI.
This polity is not forbidden by reason, and is not unlawful.
pp. 427-436,
XCVl SUMMARY OF CONTENTS.
CHArXER IV.
It is approved by Scripture. Peter is the Head (Cephas) of the Apostles aud the Eock of the Chmxh. - jop. 436-449.
Chapter Y.
This polity is sanctioned by reason, is strictly lawful, and is an ordinance of God's law. - - - pp. 449-452.
Chapter VI.
The Lollards further object that the pope and the bishops impose ecclesiastical laws over and above the divine law, and often contrary thereto. Proofs of the general lawful- ness of ecclesiastical ordinances made by the clergy in addition to the divine law. - - - pp. 452-455.
Chapter VII.
The same subject, Dionysius the Ai'eopagite shows that ecclesiastical laws were introduced by the consent of the Apostles. - - - - - - PP- 455-463.
Chapter VIII.
Arguments of the Lollards against ecclesiastical laws stated. Human traditions are condemned by Christ, are the cause of much evil, and wovild have been ordained by Christ, if they had been profitable. - - - pp. 463^68.
Chapter IX. Reply to these argumentjg. - - - pp. 468-475.
THE FIFTH PART.
Vindication op the Religious Orders, and of the remaining Five Matters objected against.
Chapter I.
The Lollards object to the religious orders as unscriptural and antichristian. They are not forbidden by Scrijiturc. Certain texts adduced by the Lolhirds, and their expositions of them stated, as well as the pro})hecies of St. Hildegard,
pp. 476-484.
SUMMARY OF CONTENTS. XCvii
Chapter II.
Reply to the arguments derived from these texts and pro- phecies. >----. pp. 484-495.
Chapter III.
The true application of the texts in question is shown to belong to the ancient heretics, who have indeed departed from the faith. - - - - - pp. 496-502.
Chapter IV.
Arguments derived from reason against the religious orders stated. They hinder men from relieving the necessities of their parents, are the cause of much mischief, and their variety breeds discord. - - - - PP* 502-505.
Chapter V. Reply to these arguments. - - - pp. 505-512,
Chapter VI. The same subject. - - - - - pp. 512-518,
Chapter VII. The same subject. - - - - - PP. 518-524.
Chapter VIII. Scripture allows of religious orders. - - PP. 525-530.
Chapter IX. The same subject. Ecclesiastical history testifies that mo- nastic institutions are contemporary with the Apostles.
pp. 530-534.
Chapter X.
The statutes of the religious orders are not contrary to the laws of Christ. When necessity so requires, a man has a dispensation from observing them. - - pp. 535-539.
Chapter XI.
Reason does not condenm the religious orders. They have made many men better or less bad than they would other- wise have been. Corrupt state of English society in the middle of the fifteenth century. - - pp. 539-543.
XCVJll SUMMAR\ OF CONTENTS.
GnArxER XII.
Other objections made against the religious orders : their strange costume ; their stately dwellings and churches ; the practice of counting money with a stick among the Franciscans, so as to evade the rule which obliges them not to touch it. Vindication of the monastic habits. - - pp. 543-548.
ClIAPTEll XIII.
Vindication of the ample mansions and churches of the monastic orders. - - - - - - PP- 548-554.
Chapter XIV.
Vindication of the Franciscan friars' practice from hypocrisy. An imaginary conversation between a Franciscan and his opponent. ------ pp. 554-561.
Chapter XV.
A brief vindication of the remaining five matters objected against, and reference made to other works of Pecock, where the various subjects are fully discussed. - pp. 561-565.
Extracts prom Bury's Gladius Salomonis. - pp. 567-613.
Abbreviatio Eeginaldi Pecock. - - • pp. 615-618.
Extract from Gascoigne's Theological Dictionary, pp. 621-624.
Glossary. . - - - - - PP- 625-683.
Index. ...... pp. 685-696.
PECOCK'S REPRESSOR.
PECOCK'S REPRESSOR,
Prolog.
Vndirnyme thou, hiseche thou, and blame thou, in al pacience and doctrine, (ij^. Thi. iiij^. c.)
Thouj these wordis weren writen^ bi Seint Ponl to st. Pauls iu- Tliimothe being a biscliop~ and not a lay persoon of Timothy about the comon peple, tit in tho wordis Seint Poul teueth administering
/ / reproof concGTn
not to Thimothe instruccioun of eny Inzer p'ouer- theiaityasweii
, / as the elore:v.
naunce tlian whiche also he myite haiie teue to a lay persoon of the comonn peple, bi cause that in tho wordis Poul teueth instruccioun not of correc- cioun (or of correcting bi thretenyng and punyschinge), which longith oonli to the ouerer anentis his neth- erer, and not to the netherer anentis his ouerer ; but he leueth instruccioun of correpcioun and of correpting, which not oonli longith to an ouerer anentis his netlierer, but also to a netherer anentis his ouerer, as it is open, ij^. ad Thessalonic. iij^. c. and Math, xviij^ c., and as resoun also it weel ^ confermeth ; so that it be do with honeste and reuerence, and with other therto bi reson dewe circumstauncis. Of which correpcioun first openyng or doing to wite, thanne next blamyng,
' were write, MS. ; but the stroke above is in a later hand, and so elsewhere often, but not always.
^ abischop, MS. ; and so elsewhere
very often, but not constantly: here the indefinite article is always printed as a word by itself. 3 weel it, MS. (first hand). A t-
PECOCK S REPRESSOR.
They are very applicable to the ovcrhasty blamers of the clergy in these days.
and aftirward biseching ben parties : and therfore these same wordis speking oonli of coiTepcioim, so bi Seint Poul dressid to Thimothe bischop, to whom longitli^ bothe to correpte and correcte, mowe weel ynow^ be take and dressid ferthir to ech lay persoon, forto ther yn teue to him instruccioun, how he schulde reule him, whanne euer he takith vpon him for to in neitbourli or brotherli maner correpte his Cristen neit- bour or brother, namelich being in other wise to him his ouerer. In which wordis (as it is open ynoui for to se) ech man, which takith vpon him the deedis of brotherli correpcioun, is enformed, that the parties of thilk correpcioun (which e ben vndirnymyng, biseching, and blamyng) he do " in pacience and in doctrine " ; that is to seie, ouer this that for the while of his correpting he hath pacience, that he haue also ther with such doctrine, knowing, or kunnyng, wherbi he canne schewe and proue it to be a defaute for which he vndirnymeth and blameth, and the pei'soon so vn- dirnome and blamed to be gilti in the same defaut and sj^nne.
And for as miche as after it what is write, Rom. xe. c., manie han zed of good iville, hut not aftir hunnyng, and han ther with take upon hem forto vndirnyme and blame openli and scherpli bothe in speche and^ in wi-iting the clergie of Goddis hool chirche in erthe and forto here an bond upon the seid clergie that he is gilti in summe gouernauncis as in defautis,'* whiche gouernauncis tho blamers kunnen not schewe, teche, and proue to be defautis and synnes ; and han therbi maad ful miche indignacioun, distur-
' it hmgith, MS. ; but it is can- celled by a later hand.
2 y now, MS. ; but elsewhere con- junctim ; similarly y clcpid, &c. elsewhere, but not constantly ; in
such cases here printed uniformly conjunctim.
' bothe in sperhe and added in the margin by a different hand.
' indefautis, MS.
I
PROLOGUE. 3
blaunce, cisme, and otliere yuelis, forto rise and be contynued in manie persoones bi long tyme of manye teeris : therfore to ech such vngroundid and vnredy and ouer hasti vndirnymer and blamer y seie the bi- fore rehercid wordis of Seint Poul : Vndirnyme thou, biseche thou, and blame thou, in al pacience and doc- trine : as thout y schulde seie thus : If thou cannest teche, schewe, and proue that the deede of which thou vndirnymest and blames t the persoon or persoones is' a defaute and a trespace, and thanne that he is gilti ther of; vndirnyme thou and blame thou in thilk kunnyng or doctrine and in pacience : and if thou canst not so schewe, teche, and proue, thou oujtist be stille, and not so vndirnyme and blame.
For ellis Seint Poul schulde not haue seid thus, Those who
. . correct others
Vndirnyme thou, blanie thou, in at pacience and shouw first look
., T*iTi • T to themselves ;
doctrine : the, and ellis thou outtist vndirnyme and iii-fouuded com-
/ / ^ plaints lessen the
blame first thi silf of this defaute, that thou vndir- effect of such as
are well-founded.
nymest and blamest not hauyng the doctrine which thou outtist haue, eer than thou take vpon thee forto vndirnyme and blame : and so to ech such ouer hasti and viiwijs blamer mytte be seid what is writun, Luk iiije. c., thus : 0 leche, heele thi silf. ^he, pera- uenture to summe suche blamers and for sumwhiUs mytte be seid what is writen, Luk the vj®. c., thus : Ypocrite, take first the beem out of thine owne iie, and thanne thou schalt se forto take the mote out of thin neilboris. ize. And ferthermore sithen it is so, that suche vnwise, vndiscrete, and ouerhasti vndirnymors letten the effect of her wijs and discrete and weel avisid vndirnymyngis, whiche thei in othere tymes maken or mo we make to the clergie ; and so teuen occasioun that bothe thei hem silf and her iust vndir- /
nymyngis ben despisid and ben not seet bi, and so maken therbi hem silf to be letters of miche good and causers of miche yuel, it is ritt greet nede, that alle the, whiche taken upon hem to be vndirnymers
A 2
4 PECOCKS REPRESSOR.
and blamers of the clergie, kepe weel what is seid to be the menyng of Seint Poul in the bifore rehercid wordis, Vndirnyme thou, biseche thou, blame thou, in al pacience ^ and doctrine. The present Now that God foi* his godenes and charite ceese the
workavindi- • ,i i i •• i i
cation of eleven sooner in the comoun pepie such vnwijs, \^ntrewe, and
ordinances of the ii«t iii i ii
ciertry which are ouerhasti vndirnymyne: and blamyno- maad upon the
unjustly con- , . ^ , i , ^ i i- i -. •
demned; its title, clergie, and that lor the harmes and yuehs therbi
plan, and ^' ., i-,ii i , r- -
divisions. comyng now seia, y schal do therto sumwhat oi mi
part in this, that y schal iustifie xj. gouernauncis of the clergie, whiche sumnie of the comoun peple vn- wijsly and vntreuli iiigen and condempnen to be yuele ; of whiche xj. gouernauncis oon is the having and vsing of ymagis in chirchis ; and an othir is pil- grimage in going to the memorialis or the mynde placis of Seintis, and that pilgrimagis and ofFringis mowe be doon weel, not oonli priuely, but also openli ; and not oonli so of lay men, but rather of preestis and of bischopis. And this y schal ^ do bi writing of this present book in the comoun peplis langage pleinli and openli and schortli, and to be clepid The repressing of oner niiche wijting the clergie : and he schal haue V. principal parties. In the firste of whiche parties schal be mad in general maner the seid repressing, and in general maner proof to the xj. seid gouer- nauncis. And in the ij^. iije iiije. and v^. principal parties schal be maad in special maner the seid re- pressing ; and in special maner the proof to the same xj. gouernauncis ; thout alle othere gouernauncis of tlie clergie, for whiche the clergy is worthi to ^ be blamed in brotherly and neitbourly correpcioun, y schal not be aboute to excuse neither defende ; but preie, speke, and write in al pacience and doctrine, that the clergie forsake hem, leue, and amende.
' paciencien, MS. I ^ tu is inserted by a later liand,
2 schal y, MS. (first hand). | perhaps wrongly.
THE FIRST PART.
THE FIRST PART.
The First Chapiter. Thre trowingis or opiuiouns ben causis and groundis The general
P • IP 1 n ii • 1 • 1 ANSWER: Three
01 manie and oi weel ny^ aile the errouns wniclie erroneous opi- manie of the lay partie holden, and bi which hold- ofaimost"aiithe ing thei vniustly and ouerm3^che wijten and blam en against the the clergie and alle her othere neitbouris of the lay side, which not holden tho same errouris accordingly with hem, and therfore it is miche nede forto first ^eue bisynes to vnroote and ouerturne tho thre trow- ingis, holdingis, or opiniouns, bifore the improuyng of othere ; sithen if tho thre be sufficiently improued, that is to seie, if it be sufficientli proued that tho thre ben noutt and vntrewe and badde, alle the othere vntrewe opiniouns and lioldingis bildid vpon hem or upon eny of hem muste ncedis therbi take her fal, and lacke it Avlierbi thei mitten in eny colour or semyng be mentened, holde, and supportid.
The firste of these thre trowingis, holding^is, or the fikst
" . ° EEROE : That no
opiniouns is this: That no P'ouernaunce is to be hoide ordinance is tobe
^ i^ esteemed a law of
of Cristen men the seruice or the lawe of God, saue God, unless it be
grounded in
it which is groundid in Holi Scripture of the Newe Scripture. Testament, as summe of the bifore seid men holden ; or namelich, saue it which is groundid in the Newe Testament or in the Gold, and is not bi the Newe Testament reuokid, as summe othere of hem holden. In this trowing and holding thei ben so kete and so smert and so wnntfjun, that wlianne euer eny
pecock's repressor.
Chap. 1. clerk affermeth to liem eiiy gouemaunce being con- trarie to her witt or plesaunce, tliout it ligge ful open and ful sureli in doom of resoun, and ther fore sureli in moral lawe of kinde, which is la we of- God, forto be doon ; tit thei anoon asken " Where " groundist thou it in the Newe Testament?" or " Where groundist thou it in Holi Scripture in such " place which is not bi the Newe Testament re- " uokid ? " And if thei heere not where so in Holi Scripture it is witnessid, thei it dispisen and not re- ceyuen as a gouernaunce of Goddis seruice and of Goddis moral lawe. This opinioun thei weenen to be groundid, Mat. xxij^. c., where Crist seide to the Sa- duceis thus : Xe erren, not hnoiuing ScriioturiSy nei- ther the vertib or strengthe of God. In the resur- rectioun forsothe thei schulen not vjedde neither he weddid, hut thei schulen he as aungelis of God in heuen. Han not te rad of the resurrectioun of dede men, that it is seid to us of God, I am God of Ahraham, God of Ysaac, God of lacoh, et ccetera. Also thei weenen this opinioun be groundid, lohun ye. c., where Crist seide to the lew^s thus : Serche le Scrijoturis, for ye troiven zou forto haue euerlasting lijf in hem, and thei hen ivhiche heren witnes of one. The second The secunde trowing or opinyoun is this : That what
??e??hunib?e- euer Cristen man or womman be meke in spirit and shTii without fail wdlli forto vndirstoude treuli and dewli Holi Scripture, srase^of every sclial without fail and defaut fynde the trewe vndir- p^acco crip- c,^Qj^(jij^g Qf Hq]! Scripture in what euer place he or
sche schal rede and studie, thout it be in the Apo- calips or ou2 where ellis : and the more meke he or sche be, the sooner he or sche sclial come into the verry trewe and dew vndirstonding of it, which in Holi Scripture lie or sche redith and studieth. This ij^. opinioun thei wenen to be groundid in Holi Scripture, Ysaie Ixvje. c. in the bigynnyng, where God seith thus : To whom schal y hlholde hut to a Utle j^ore man,
THE FIRST PART. 7
broken in herte, and trembling at mi wordis? And chap.i. also lames the iiije. c., and i®. Petre v©. c., where it is seid thus : God ayenstondith proude men, and he yeueth grace to meke m^en. Also Ysaie Ivij®. c. where it is seid, that God divellvrig in euerlastingte dwellith with a melee and a contrite spirit, that he quykee the spirit of meke men and that he quykee the herte of contrite men. And in otliere dyuerise placis of Scrip- ture mensioun is mad that God leueth goode thingi^ to meke men more thanne if thei were not so meke.
The iije. trowing or opinioun is this : Whanne euere the third a persoon hath founde the vndirstonding of Holi Scrip- when the true ture into which he schal come hi the wey now bifore Se has heln'
• T P ,^ '• •• 1 1 , ^ discovered in the
seid 01 the ij^. opinioun, he or sche outte bowe a wey manner aforesaid
11. 1 T 11 T 1 T r ^ ^y 3,ny one, he
her heermg, her reeding, and her vndirstonding iro al should listen to
T p , , . , no argviments of
resonyng and iro al arguyng or prouyng which eiw clerks to the
, , T . , , . contrary.
clerk can or wole or mai make bi eny maner euydence of resoun or of Scripture, and namelich of resoun into the contrarie, thou^ the mater be such that it passith not the boondis neither the capacite of resoun forto entermete therwith and forto iuge and teue kunnyng ther upon ; which trowing and opi- nioun to holde and fulfille thei wenen hem be bede bi Poul, Colocens. ij®. c., where he seith thus : Y seie to lou these thingis, that no man bigile zou in heilte of spechis. And soone after there, Poul seith thus : Se xe that no man bigile tou bi philsophi and veyn falsnes aftir the tradiciouns of Tnen and after the dementis of the world, and not aftir Grist ^Also i^. Cor i^. c., weelnyt thorut al the chapiter, Poul meeneth that Cristen bileeuers outten not recche of wisdom such as wise woiidli men vsen and setten miche therbi.
8 . PKCOCK'S liEPEESSOR.
ij. Chapiter. Thirteen prin- FoRTO iiieete atens the firste bifore spoken opinioun,
cipal conclusions / a. i '
sijaii be made ancl forto vnrooto and updrawe it, y sclial sette forth
af;anist the hrst ^ . . *■ '^
error. Expiana- first xiij. principal condiisionns. But for as miche as
tion of certaui . '^ ^ ^
^^rSscr'"^ this vnrooting of the first opinioun and the proofis of tho xiij. conclusiouns mowen not be doon and made withoute strength e of argumentis, therfore that y be the better and the cleerer vndirstonde of the lay peple in summe wordis to be aftir spoken in this present book, y sette nowe bifore to hem tliis doc- trine taken schortli out of the faculte of logik. An argument if he be ful and foormal, which is clepid a sillogisme, is mad of twey proposiciouns dryuyng out of hem and bi strengthe of hem the thridde proposi- cioun. Of the whiche thre proposiciouns the ij. first ben clepid premissis, and the iij^. folewing out of hem is clepid the conclusioun of hem. And the firste of tho ij. premissis is clepid the first premisse, and the ij^. of hem is clepid the if. premisse. And ech such argu- ment is of this kinde, that if the bothe premissis ben trewe, the conclusioun concludid out and bi hem is also trewe ; and but if euereither of tho premissis be trewe, the conclusioun is not trewe. Ensaumple her of is this. ''Ech man is at Eome, the Pope is a man, " eke the Pope is at Rome." Lo here ben sett forth ij. proposicions, which ben these, *' Ech man is at Rome ; '' and " The Pope is a man ; '' and these ben the ij. pre- myssis in this argument, and thei dryuen out the iij^. proposicioun, which is this, "The Pope is at Rome," and it is the conclusioun of the ij. premissis. JVher- fore certis if eny man can be sikir for eny tyme that these ij. premyssis be trewe, he mai be sikir that the conclusioun is trewe ; tliout alle the aungelis in heuen wolden scie and holde that thilk conclusioun were not trewe. And this is a general reule, in euery good and formal and ful argument, that if his premissis l>e knowe for trewe, tlie conclusioun oulie be avowid for trewe. wliat euer creature wole seie the contrarie.
THE FIRST PART. 9
What propirtees and condiciouns ben requirid to an chap.ii. argument, that he be ful and formal and good, is tautt Advantages
1 '1 T • r- I c • ^ T 1 ji which would
in logik bi lui laire and sure reulis, and may not be arise to the com-
tau^t of me here in this present book. But wolde God others from a
it were leerned of al the comon peple in her modiris treatise on logic
langage, for thanne thei schulden therbi be putt fro tongue. Pecock
myche ruydnes and boistosenes which thei han now in to write such a
resonyng ; and thanne thei schulden soone knowe and
perceue whanne a skile ' and an argument bindith and
whanne he not byndith, that is to seie, whanne he
concludith and proueth his conclusioun and whanne
he not so dooth ; and thanne thei schulden kepe hem
silf the better fro falling into errouris, and thei
my ^ ten the sooner come out of errouris bi heering of
argumentis maad to hem, if thei into eny errouris
weren falle ; and thanne thei schulden not be so blunt
and so ruyde and vnformal and boistose in resonyng,
and that bothe in her arguying and in her answering,
as thei now ben ; and thanne schulden thei not be
so obstinat atens clerkis and aiens her prelatis, as
summe of hem now ben, for defaut of perceuyng
whanne an argument procedith into his conclusioun
needis and whanne he not so dooth but semeth oonli
so do. And miche good wolde come forth if a schort
compendiose logik were deuysid for al the comoun
peple in her modiris langage ; and certis to men of
court, leernyng th« Kingis lawe of Yngiond in these
dales, thilk now seid schort compendiose logik were
ftd preciose. Into whos making, if God wole graunte
leue and leyser, y purpose sumtyme aftir myn othere
bisynessis forto assaie.
But as for now thus miche in this wise ther of Thk fiest of here talkid, that v be the better vndirstonde in al conclusions :
•^ That it is no part
what V schal argue thoruz this present book, v wole of the office or
T . , .../,. P 1- 1 Scripture to
come doun into the xiij. conclusiouns, of whiche the fo^nd any law of
' askik, MS.; but the words are dividecl by a later hand. See p. 1, note.
10 pecock's repressok.
Chap. II. firste is this : It longith not to Holi Scripture, God which mail's neither it is his offce into which God hath him
reaiion may dis-
ornature^^^^^'^^'*^ ordcyncd, neither it is his part forto groundc eny
gouernaunce or deede or seruice of God^ or eny lawe
of God, or eny trouthe which mannis resoun bi
nature may fynde, leerne, and knowe.
The FinsT That this conclusioun is trewe, y proue thus : What-
THE FIRST cox- cucr thin^T is ordeyned (and namelich bi God) for to be
CLUSiox : What- o ^ \ /
ever is ordamod OT'ound and fundament of eny vertu or of eny gouer-
by God to bo the ^ ^ , , ., ,i •„ ,-.• .
ground of any naunce or deede or treuth, tlulk same thins: muste so
truth must so . n ^ i •>
fully declare it tcchc and declare and seie out and teue forth al the
that it cannot be /
known without kunuyns^ vpon the same vertu or ffouernance or trouthe,
such ground; j r> i ^ ^ o
^i*^"^,*^"^^' 1 wher with and wherbi thilk same vertu, erouernaunce, or
of God s moral , , .
law is fully trouthc is sufficientU kuowcn, tliat withoutc thilk same
tauerht by Scrip- '
ture only ; con- thing the Same kunnynor of thilk same vertu, gouer-
scquently no o v' o ^ ' o
truth of natural nauncc, or troutlie may not be sufficientli knowen, so
religion IS ' ^ •^ '
grounded on that thilk Same vertu, gouernance, or trouthe, in al
bcnpture. ^ .
the kunnyng withoutc which he may not at fulle be leerned and knowen, muste nedis growe forth and come forth out and fro oonli thilk thing which is seid and holden to be ther of the ground and the fundament, as anoon aftir schal be proucd : but so it is, that of no vertu, gouernaunce, or treuthe of Goddis moral lawe and seruice, into whos fynding, leerning, and know^ing mannis witt may by his natural strengthe and natural helpis come, Holi Scripture al oon leueth the sufficient kunnyng ; neither fro and out of Holi Scripture al oon, whether he be take for the Newe Testament al oon, or for the Newe Testament and the Gold to gidere, as anoon after schal be proued, growith forth and cometh forth al the knowing which is nedeful to be had upon it : wherfore nedis folewith, tliat of no vertu or go- uernaunce or trouthe into whicli the doom of mannis resoun may sufficientli ascende and come to, for to it fynde, leerne, and knowe withoute reuelacioun fro God mad ther vpon, is groundid in Holi Scripture. The first premiss The fii'ste [>remisse of this argument muste needis })e grauntid. Forwhi, if tlie sufficient leernyng and
THE FIKST PART. 11
kunnyng of eny gouernaunce or eny trouthe schulde as CnAp^ii. miche or more come fro an other thing, as or than fro this thing which is seid to be his ground, thanne thilk other thing schulde be lijk miche or more and rather the ground of thilk gouernaunce than this thing schulde so be ; and also thilk gouernaunce or trouthe schulde haue ij. diuerse groundis and schulde be bildid vpon ij. fundamentis, of which the oon is dyuers atwyn fro the other, which for to seie and holde is not takeable of mannis witt. Wherfore the first premisse of the argument is trewe. Ensaumple her of is this : But if myn hous stode so in this place of erthe that he not stode so in an othir place of erthe ellis, this place of the erthe were not the ground of myn hous ; and if eny other place of the erthe bare myn hous, certis myn hous were not groundid in this place of the erthe : and in lijk maner, if this treuthe or go- uernaunce, that ech man schulde kepe mekenes, were knowe bi sum other thing than bi Holi Scripture, and as weel and as sufficiently as bi Holi Scripture, thilk gouernaunce or trouth were not groundid in Holi Scripture. Forwhi he stood not oonli ther on ; and therfore the first premisse is trewe. Also ^ thus : Ther mai no thing be fundament and ground of a wal, or of a tree, or of an hous, saue it upon which the al hool substaunce of the wal, or of the tree, or of the hous stondith, and out of which oonly the wal, tree, or hous cometh. Wherfore bi lijk skile, no thing is ground and fundament of eny treuthe or conclusioun, gouernaunce or deede, saue it upon which aloon al the gouernaunce, trouthe, or vertu stondith, and out of which aloon al the same treuthe or gouernance cometh.
That also the ii^. premisse is trewe, y proue thus : The second pre-
^ ^ -- »/ ± j^jgg proved.
What euer deede or thing doom of resoun dooth as fulli and as perfitli as Holi Scripture it dooth, Holi Scripture it not dooth oonli or al oon ; but so it is, that what euer leernyng and kunnyng Holi Scripture jeueth upon eny of the now seid gouernauncis, trouthes, and vertues, (that is ,to seie, upon eny gouernaunce, trouthe,
12
pecock's repressor.
Chap. II,
The first con- clusion 1 roved.
and verfcu of Goddis lawe to man, in to whos fynding, leernyng, and knowing mannis resoun may bi him silf aloon, or with natural helpis, rise and come,) mannis resoun may and can ^eue the same leerning and know- ing, as experience ther upon to be take anoon wole schewe ; for thou canst not fynde oon such gouer- naunce tau^t in Holi Scripture to be doon, but that resoun techith it lijk weel and lijk fulli to be doon ; and if thou wolt not trowe this, assigne thou summe suche and assaie. Wherfore folewith that of noon suche now seid gouernauncis the leernyng and knowing is had and tautt bi Holi Scripture oonli or aloone ; and therfore the ijc. premisse of the firste principal argument muste needis be trelwe.
And thanne ferther, thus : Sithen the bothe premissis of the first principal argument ben trewe, and tlie argument is formal, nedis muste the conclusioun coii- cludid bi hem in the same arguyng be trewe, which is the bifore set first principal conclusioun.
The second argument for the fiust
CONCl-rSlOX AGAINST THE FIUST EEEOR:
Tliat only is the true prouud of anything, upon which it would rest, in the absence of all other pretended frrounds ; but the truth of God's moral law does in fact rest not upon Scripture, biit on the juds^- ment of the reason ; so that Scripture cainiot be tne ground of the moral law.
iij. Chapiter.
The ijc. principal argument into the first bifore sett and spoken conclusioun or trouthe is this : Thilk thing- is the ground of a gouernaunce, or vertu, or trouthe, out of which al the sufficient leernyng and knowing of the same gouernaunce, trouthe, and vertu cometh, procedith, and growith, and may be liad, thout al other thing pretendid to be ground ther of be awey or were not in being ; but so it is, tliat al the leernyng and knowing, which Holi Scripture jeueth vpon eny bifore seid gouernaunce, deede, or trouthe of Goddis moral lawe, mai be liad bi doom of natural resoun ; the, thout Holi Writt had not spoke ther of, or thoii^ lie schulde neuere fro hens forthward speke ther of, as anoon aftir sclial be i)roued ; and oner it al the fortlier kunnyng whicli Holi Writt teueth not upon eny seid gouernaunce or deede or treuthe of Goddis lawe and
THE rmST PART. 13
seruice, and is necessarie to be had vpon the same chap. iir. gouernaunce, trouthe, or vertu, mai be had bi labour in doom of natural resoun, as anoon aftir schal be proued. Wherfore doom of natural resoun, (which is clepid " moral lawe of kinde " in the book Of hist apprising Holi Scripture,) and not Holi Scripture, is the ground of alle the seid gouernauncis, deedis, vertues, and trouthis.
The firste premisse of this ij^. principal argument is The nrst premiss proued bifore bi proof of the first premisse in the first tir^^Jcoiui prc- principal argument; and the secunde premisse in this ^^"''*''*'°^*^ ' principal argument mai be proued thus : Ech of these gouernauncis, trouthis, and vertues, now to be rehercid, mowe be knowen bi doom of resoun as sufficientli as Holi Scripture techith hem to be don, thouz Holi Scripture had left al his teching which he makith vpon eny of hem ; that is to seie, that God is moost to be loued of man; and tliat a man schulde loue liim silf and his neitbore as him silf, thout not so miche as him silf; that a man schulde be trewe to God in paiyng hise iust promissis, if he hath eny suche maad to God ; that he be . meke to God in not amys tempting God aiens reson ; that he reuerence God, and that he take bisynes for to leerne what plesith God, that he it do to God or for God ; that a man ou^te be temperat in eting and drinking, and not be glotenose ; and that he ou^te be contynent or holding mesure in deedis of gendring ; and that he outte be meke to othere men and not proud ; and that he ouite be trewe and iust to othere men ; and that he ouite be mylde in speche and answere ; and that he outte be pacient and sobre in tribulaciouns ; and that he outte be dou^ty and strong into gode werkis ; and so of ful manye mo gouernauncis and vertues of Goddis lawe, in to which mannis witt mai suffice to come forto hem fynde, leerne, and kunne. Certis of alle these and of alle to hem lijk mannis witt can teche and schewe that ech of hem oujte be doon of man, as ferforth
14 pecock's repressor.
Chap. Ill, as Holi Scripture techitb of eny of hem that he oujte be don of man, as experience soone can ther of make proof. And also hethen philsophiris bi her studie in natural witt founden and gi-auntiden alle hem to be doon ; and that these philsophiris so founden and graimtiden bi her naturall witt, it is to be holde. Forwhi thei hem silf knewe of noon reuelacioun mad to hem bi God tlier upon ; and if eny such reuelacioun hadde be maad to hem, thei schulden bifore othere men haue knowe it so to be mad to hem. Neither othere men euere knewen that to tho philsophiris was maad such reuelacioun. Forwhi, if eny men wolen so holde, thei kunnen not schewe therto eny proof forto saue her seiyng and holding fro feynyng ; no more than if it had likid to hem forto haue holde that an aungel spake to tho philsophiris fro heuene, as an aungel spake to Abraham and to Moises ; and sithen to neuerneither thei han sufficient euy- dence, it folewith that forto eny of hem bothe holde is not but feyned waar ; forwhi it is waar which lackith his ground, proof, and fundament. Ferther- more, with this now seid and ouer this now seid of the bifore spoken gouernauncis, trouthis, and vertues knowable and fyndeable sufficientli bi doom of reson, this is trewe, that of ech and \^on ech of hem, and of ech othir, and upon ech othir lijk to hem, mannis resoun can teue miche more leernyng and kunnyng than is therof touen in Holi Scripture, as experience ther upon openJi schewith ; jhe, ther *is noon such now seid gouernaunce or vertu or trouthe of Goddis moral lawe tauzt bi Scripture to be had and vsid: but that six sithis^ more leernyng and knowing muste be had upon him, eer he schal be sufficientli leerned and knowun, than is al the leernyng and know ing which is writun upon him in Holi Scripture, as it mai weel be seen to ech reeder in the book
* sixsithis, MS. ; but the words are divided by a later hand.
I
THE FIRST PART. - 15
clepid Cristen religioun and in the bookis perteynyng Chap.iii.
therto. Wherfore the ij^. premisse of the ij^, principal
argument is trewe thoru^ hise bothe parties : ^he, upon
sum trouthe or gouernaunce of Goddis lawe lenger
writing muste be had, eer it be sufficientli knowe,
than is al the writing of Mathewis Gospel ; and tit of
thilk vertu or gouernaunce scantli is writen in al
Holi Writt ten lynes, as it is open to ech reeder and
vnderstonder in the seid bokis. Wherfore folewith
that the ij^. premisse of the ij©. principal argument for
his If. partie is trewe.
I preie thee, Sir, seie to me where in Holi Scrip- IciT^tml cou- ture is touen the hundrid parti of the teching upon J^^^J[J"^s^™^^tri- matrimonie which y teche in a book mad upon Matrimonie, and in the firste partie of Cristen religioun : and tit rede who so wole thilk book Of matrimonie, and he schal fynde al the hool teching of thilk book litil ynout or ouer litle forto teche al what is necessarie to be leerned and kunnen vpon matrimonie. Hast thou eny more teching in Holi Scripture upon matrimonie than a fewe lynes writen, Mat. v^. c. and Mat. xix©. c., Mark x©. c., and Luk xvje.^ c., and Genesis i^. and ije. c. ? And ^it alle thilk vj. places speken not saue tweyne pointis of matrimonie, which ben vndepartabilnes and fleischli vce of bodies into childe bigeting. What therfore a grounde outte eny man seie that Holi Scripture is to matrimonie, sithen al Holi Scripture techith not but these ij. pointis of matrimonie ? For thout Poul bidde ofte that a man schulde loue his wijf, and that the wiJf schulde obeie to hir husbonde, tit what is this* to kunnyng of matrimonye in it silf, and into the propirtees of it, and into the circumstauncis of it, withoute which matrimonie is not vertuose? And so forth of manie purtenauncis and longingis to matrimonye.
' xviije., MS. See Luke xvi, 18.
10 peoock's repressor.
Chap. III. g^j^ ^^ j^^ ^-^^^ where in Holi Scripture is ioiien Sruin^us^uo-^ ^^^^ lumdrid parti of the teehing which is zowen upon vsure in the thridde parti of the book yclepid The filling of the iiij. tablis : and tit al thilk hool teehing touen upon vsure in the now named book is litil ynouz or ouer litle forto leerne, knowe, and haue sufficientli into mannis bihoue and into Goddis trewe seruice and Lawe keping what is to be leerned and kunnen aboute vsure, as to reeders and studiers ther yn it muste needis be open. In this and other Is ther euy more writen of vsure in al the Newe presupposes a Testament saue this, Luk vj^. c., Zeue ze loone, hoping ciuired by the no thing thev of ? and al that is of vsure wi'iten in natural reason, the Oold Testament fauorith rather vsure than it re- proueth. How euere, therfore, schulde eny man seie that the sufficient leernyng and kunnyng of vsure or of the vertu contrarie to vsure is ground id in Holi Scripture ? How euere schal thilk litil now rehercid clausul, Luk vj^. c., be sufficient forto answere and assoile alle the harde scrupulose doutis and questiouns which al dai han neede to be assoilid in mennis bar- genyngis and cheffiiringis to gidere ? Ech man having to do with suche questiouns mai soone se that Holi Writt teuetli litil or noon li^t therto at al. For- whi al that Holi Writt seith ther to is that he for- bedith vsure, and therfore al that mai be take therbi is this, that vsure is vnleeful ; but thou^ y bileeue herbi that vsure is vnleeful, how schal y wite herbi what vsure is, that y be waar forto not do it, and whanne in a bargeyn is vsure thout to summen seemeth noon, and how in a bargeyn is noon vsure thout to summen ther semeth to be? And also thout Holi Scripture bidde that we tempte not God amys and aiens resoun, certis resoun techith the same. But zit where ellis than in doom of resoun scliule' we fynde what tempting is, and Avliich tempting of God
> schulde, MS. (first hand).
THE FinST PART. 17
is leeful and which is not ? Certis nofc in al Holi chap. hi.
Scripture. Also, thouj Holi Scrijoture bidde that a
man be inst to his neitbour, and resonn techith as
fulli the same, tit what rijtwisnes is and whiche ben
hise spicis, muste be founden in doom of resoun and
not in Holi Scriptm^e ; and whanne eny plee is bi-
twix man and man, and euereither party trowith to
haue ritt, the iugement muste be had in the doom
of resoun in the court bi the iuge, and not bi Holi'
Scripture. And so forth y in3^ite make induccioun of
ech gouernaunce longing to Goddis lawe weelnyt.
Wherfore the secunde premisse of the ij^ principal
argument for his ij^. party is trewe.
Confirm acioun to this ij^ principal argument is this : Confirmation of Euery thing groundid hangeth and is dependent of his nSit? ^ThcS" ground, so that he mai not be withoute his ground ; turl^on suSf' but so it is, that al the leernyng and kunnyng which be equally wcVi Holi Scripture teueth upon eny of the seid gouer- reason, if smp- nauncis, vertues, deedis, or treuthis, and al the other exist, deel of kunnyng upon hem whicli Scripture teueth not, hangeth not of Holi Scripture, neither requirith and askith Holi Scripture forto so teue. Forwhi al this kunnyng my^te be had bi labour in doom of resoun, thouj no biholding therto were maad into Holi Scripture, or thout Scripture wero distroied and brent, as summen ^ trowen that it so was, with al the writing of the Gold Testament in the tyme of trans- migracioun into Babilony, as it is now bifore schewid ;
' " If this be trewe it
" folewith that forto seie this " -^vhiche summe doctouris com- " ounli holder) with the Maistir of " Stories (i.e. Petrus Comestor), " that Esdras by inspiracioun " wrote without eny Cvopi alle the " fiue bokis of Moyses and alle " the othere bokis of stories and of " prophecies in to hise dales, is not " but a feynyd thing." Peccck's
Booh o/Failh, p. xxiii. (Wharton); but the notion is as old as Tertul- lian (de Cult. Fam., lib. I. c. 3) : " Perinde potuit abolefactam earn " violentia cataclysmi in spiritu " rursus reformare ; quemadmodum " et Hierosolymis Babylonia ex- " pugnatione deh tis, omne instru- " mentum Judaicas litteratura; per " Esdram constat restauratam."
B
18
PECOCK S REPKESSOR.
ciTAP. Ill, wlierfore needis folewith that Scripture is not ground to eny oon such seid vertu, gouernaunce, deede, or trouthe, of wliich the firste conclusioun spekith, but oonli doom of natural resoun, which is moral lawe of kinde and moral lawe of God, Avritun in the book of lawe of kinde in mennis soulis, prentid into the ymage of God, is ground to ech such vertu, gouernaunce, deede, and trouthe.
TrriRD Auav-
MENT FOR THE PIRST CONCLU- SION AGAINST TITE FIRST
ERROR : Before the law was j^iven to the Jews, they were bound by the moral law; the ceremonial law being after- wards i^ven and abiding till Christ came.
iiij. Chapitre.
The iij*^. principal argument into the same firste and principal conclusioun is this : Bifore that eny positijf lawe of God, that is to seie, eny voluntarie or wilful assignement of God, was touen to the lewis fro the long tyme of Adamys comyng out of Paradijs into the tyme of circumcisioun in the dales of Abraham, and into the positijf lawe ^ouen bi Moyscs, the peple lyueden and seruiden God and weren bounde weelnii bi alle tho moral vertues and moral gouernauncis and treuthis whiche bi doom of her natural resoun tliei foundcn and leerneden and camen to, and so thei weren bounde^ weelnyt to alle moral gouernauncis and moral trouthis into whiche Cristen men ben bounden now in tyme of the Newe Testament. Aftirward, whanne tyme of lewis came and the positijf lawe of the cerymonyes, iudicialis, and sacramentalis weren ^ouen to the lewis, the othere now bifore seid lawis ot resoun weren not reuokid, but thei contynueden into charge of the lewis with the lawis of cerymonies,
' boilde, MS. ; but the stroke over the e has been erased. Just above, the strokes over came and were seem to be a later hand. Just below, huudeji is written by the first hand, and has not been altered. In many other places of the MS. it is
difficult to be sure whether the stroke above is by the first hand or not; sometimes the original stroke has only been made darker by a later hand, and both inks are clearly traceable. See fol. 9 b, col.l, 1. 2, were (p. 21, 1. 30 of this edition).
THE FIRST PART. 19
iudicialis and sacramentis, so that the lewis weren Chap.iv. chargid with alle the lawis of resoun with whiche the peple fro Adam thidir to weren chargid and also ouer that with the positijf lawis of God thanne touen. Forwhi it is not rad that the lawis of resoun weren thanne reuokid, and also needis alle men mnsten gTaunte that summe of hem abode charging the lewis, and skile is ther noon whi summe of hem so abode and not alle ; wherfore it is to be holde that alle tho lawis of resoun with whiche the peple were chargid bifore the tyme of lewis aboden, stille charging also the lewis into the tyme of Cristis passioun.
And thanne ferther, thus : Whanne Crist prechid Ch^^^* did not
^ ^ abi'ogate the
and suffrid, alle the peple of lewis were chargid with i^o^^i, but only
^ i^ i- o the ceremonial
the hool la we of kinde and of resoun and with law; christians
now bound by
al the positiif lawe of cerimonies iudicialis and oold ^^^^ ,^«^^i i^^'
ir ^ as all men were
sacramentis, but so it is that to Cristen men succed- t'^^Pf^' and also
' by the positive
ing next after the lewis weren not reuokid eny lawis chri^tian^^^^ bi Crist and his newe lawe saue the positijf lawis of ^^^*'''- cerymonies iudicialis and oolde sacramentis : wherfore in to the charge of Cristen men abidith lit the hool birthen which was to the lewis, excepte the birthen of eery mom* es iudicialis and oold sacramentis, so that in to the charge of Cristen men abidith the al hool birthen of lawe of kinde which is not ellis than moral philsophie, which was birthen and charge bothe to the lewis and to alle peplis bifore the lewis fro Adamys comyng out of Paradijs. And sithen it is not founde in the Newe Testament that Crist made eny positijf lawe bisidis the oolde law of kinde and of resoun which euere was bifore, except oonli his positijf lawe of hise newe sacramentis with whiche he chargid the peple of Cristen, instide of ^ cerymonies iudicialis and oold sacramentis with whiche the lewis weren chargid.
' of the, MS. ; but the is cancelled by a later (?) hand.
B 2
20 PECOCK^S REPRESSOR.
Cuw. IV, it folewitli that Cristen peple abiden ^it hidir to cliargid with the seid ful al hool moral lawe of kinde, and with the positijf lawis of Cristis newe sacramentis, so that welny^ or weel toward the al hool lawe with which Cristen men ben chargid is mad of lawe of kinde, which is doom of resoun and moral philsophie as of the oon partie, and of lawe of the newe sacramentis, which is lawe of newe feith, as of the other partie. And if this be trewe, as it is openli and cleerli ynout lad forth to be trewe, it muste nedis folewe that welnyt or weel toward al the hool lawe of God in tyme of the Newe Testament, except a fewe positijf lawis of Cristis fewe newe sacramentis, is not ellis than the same lawe of kinde which was long bifore the tyme of Abraham and of lewis. This moral law ^^d thanne ferther ther of y arorue thus : But so
not fouuueu on »' o
the Old or New it ig that al tlulk uow seid lawe of kinde which was
Testament, but
book of nat^irai ^i^^^^® ^^^® tyme of lewis, not withstonding it is the reason. more partie of Cristen lawe now bi ful greet quantite,
is not foundid in Holi Scripture of the Newe Testa- ment, neither in Holi Scripture of the Gold Testament, neither in hem bothe to gidere. Forwhi this lawe was whanne neither of the Newe neither of the Gold Tes- tament writing was, and that fro the tyme of Adam into Abraham, wherfore folewith that thilk lawe ^it abiding to Cristen men is not groundid in Holi Scrip- ture, but in the book of lawe of kinde writen in mennis soulis with the finger of God as it was so groundid and writen bifore the daies of Abraham and of lewis. Whi in this iij*". principal argument y haue seid these wordis weluyz or weel toward schal appere and be seen bi what schal be seid aftir in proofis of the vij''. and x''. conclusiouns, and more openli by the place there alleggid in the book clepid The last apprising of Holi ScriiAure. mkntTokth^u ^^^^ ^^U"- piiiicipal argument is this, What euer
THE FIRST PART. 21
thing oonli remembritb, stiritli, and exortith, or bid- Chai>. iv. dith or counseilith men forto kepe certain gouer- ^^^^^x conclu-
■l O siON AGAINST
nanncis, vertues, and treutbis grounditb not as in '^"^ ^^KfT
' ' !=> ERROR: ^Vhat-
tbat tbo gouernanncis, vertues, and treutbis. Forwbi ^'■'^^^ o"^/ ^tirs
c> ^ ' men to keep
as in tbat be presuppositb tbo gouernauncis, vertues, no^thJieb^be-^^ and troutbis to be bifore knowen of tbo same men, ^?^?^« ^'^^, ground
' ot Ihosc la\v«.
and ellis in waast he scbulde so speke to tbo men of hem not bifore knowen ; and ther fore as in tbat be not hem grounditb. But so it is tbat Holi Scripture dooth not ellis aboute the moral vertues and gouer- nauncis and treutbis of Goddis moral lawe and seruice bifore seid in the firste conclusioun, saue oonli this, tbat he remembritb, or exortitb, or bidditb, or counseilith men upon tbo vertues and gouernauncis and forto vse hem, and forto flee the contrarie vicis of hem, as ecb man mai se bi reding where euere he wole where men- sioun is mad of eny moral vertu in the Gold Testa- ment or of the Newe. For he bidditb a man to be meke, and he tecbith not bifore what mekenes is. He bidditb a man to be pacient, and tit he not bifore tecbith what pacience is. And so forth of ecb vertu of Goddis lawe. Wberfore no such seid gouernaunce or vertu or trouthe is to be seid groundid in Holi Scrip- ture, no more than it ou^te be seid if a bischop wolde sende a pistle or a lettre to peple of his diocise, and ther yn wolde remembre hem, exorte hem, and stire hem, and bidde hem or counseile hem forto kepe cer- teyn moral vertues of lawe of kinde, that therfore tbo moral vertues and pointis of lawe of kinde writen in thilk epistle weren groundid in tbilk epistle of the bischope ; for noon otlier wise vpon such seid vertues Poul wrote in hise epistlis, neither Petir, neither lame, neither lohun, neither ludas wroten in her epistlis and writingis.
Confirmacioun to this argument mai be this : If Confirmation of
ii T^. r. ^r • 1 1 TT 1 • /-( T n -. the argument by
the Kmg ot Yneciond dwellid m (jrascony, and wolde ^^^ i^i^tstration
° ° . . from the English
sende a noble longe letter or epistle mto Englond, constitution.^
22 pecock's repressor.
CnAP. IV. bothe to iugis and to othere men, that ech of hem schulde kepe the pointis of the lawe of Englond, and thoui he wolde reherce tho pointis and gouer- nauncis, vertues/ and trouthis of the lawe forto re- membre the iugis and the peple ther upon, and thout he schulde stire and prouoke, and exorte, bidde, or counseile hem therto, tit it ouzte not be seid that thilk epistle* groundid eny of tho lawis or gouernauncis of Enc^lond, for her c^round is had to hem bifore thilk epistle of the King, and that bi acte and decre of the hool Parliament of Englond which is verry ground to alle the lawis of Englond, thout thilk epistle of the King or of the Duke had not be writun ; and at the leest he in thilk bidding presupposith tho deedis to be knowen bifore of hem to whom he biddith tho deedis to be kept as lawis. Wherfore bi lijk skile, thout Crist and thout Poul and othere Apostlis wroten to peple epistlis or lettris or othere writingis, tit sithen tlio truthis which thei so wroten weren groundid bifore tho writingis and hengen upon the doom of resoun which is lawe of kinde and moral philsophie and schulden bi dewte haue be kept of men thout tho -vvritingis hadden not be maad, it folewith that tho spoken gouernauncis outten not be trowid groundid in the now seid writingis of Crist or of the Aposths. Who euer mai seie that eny thing was bifore his ground, and outte be thout his ground were not, and thout his ground had not be ? Wherfore needis folewitli that the firste bifore sett and principal conclusioun is trewe.
' and vertues, MS.; but and is I * ;;j'.sY/r, jNIS. ; c added above in a cancelled. I different hand.
THE FIEST PART.
^3
V. Chapiter.
The v^ principal argument into the same firste and fifth a^rgu-
. , . . MENT FOE THE
principal conclusioun is this : Who euer in his speche first conclu-
T-f.,, T ' ^ n 1 ^^^^' • Whoever
Di which he spekith of a gfouernaunce or treuthe "^ his speech
■*- ° presupposes a
presupposith the same ffouernaunce to be knowen pvernance to be
, ° -known does not
bifore his same speche and to be knowen eer ^ he so ^y^^^e ground
-'■ ^ 01 that gover-
ther of spekith or spak, he as in thilk speche g^roundith -t^a^^ar^^lJ^S not thilk ffouernaunce or trouthe; for thar.ne the thino- mo/ai truths are
^ ' _ ^ not grounded on
OToundid schulde be bifore his grround. But so it is, ^ny speech of
c3 o ' Christ or his
that whanne euere Holi Scripture or Crist or Apostle apostles. spekith or spak of eny of the seid gouernauncis or moral trouthis thei in the same speche presupposen the same gouernaunce to be bifore her speking ther of. Forwhi in thilke spechis thei bidden or counseilen or exorten or remembren to men tho deedis to be doon of hem ; and who euer so dooth presupposith the same deedis to be bifore knowen of hem to whom tho deedis ben so beden, counseilid, exortid, or remembrid to be doon, as it is bifore seid in the iiij^ argument. And also in thilk speche thei speken of the gouer- naunce not as of a thing which thei thanne first maken, but as of thing ^ bifore being eer eny lawe was louen to the lewis, as it is ritt euydent that Crist and hise Apostlis it weel knowen and in to whos performyng thei remembren men and stiren and prouoken. Wherfore needis folewith that noon such seid gouernaunce is groundid in eny speche oi Holi Scripture or of Crist or of Apostle.
^ heer, MS. ; but the first letter is in paler ink, and eer is no doubt the reading intended by the corrector.
2 The indefinite article probably be inserted.
should
24 pecock's repressor.
Cji.vr. V. The vj^ principal argument into the same firste
Sixth akgu- and principal conclusioun is this : No sufficient cause
"MKXT FOR TTTT^
riKsp coxcLu- hast thou forto seie and holde that Holi Scripture
iiK'ntioii of any gi'ounditli euy of the gouernauncis, trouthis, and
Scripture doc s vertucs bifore seid in the firste conclusioun saue this,
tare to be the that in Holi Scripturc mensioun is maad that thei ben
ground of it. i • i ^ • • a^ • p i i •
treuthis ; but this is not sumcient cause lorto ther bi thus seie and holde. Wherfore noon sufficient cause hast thou forto seie and holde that Holi Scripture groundith eny of the gouernauncis, trouthis, and vertues spoken of in the firste principal conclusion, if the opposite The ij^. premissc of this vj^ argument may be proued case. Scripture tlius : If tliilk uow seid cause were sufficient forto so
\\ouUl also be
truth?of natural ^^^^^^j thannc, sithcii Holi Scripture makith mensioun ItSns'absurd ^' ^^^^- ^- ^^ treuthis longing to natural pliilsophi and approueth hem there weel to be treuthis, it wolde folewe that Holi Scripture groundith treuthis of na- tural philsophie ; which no wijs man wole graunte : wherfore the ij®. premysse of this yj®. argument is trewe. Schal y seie for this that Crist rehercith Math, xyj^ c., how that ivhanne heuen is rocly in the eiientid a deer dai schal he the onoreiue, and whanne in the onorntide heuene schineth heuyli in thilJc dai schal he tempest, that in Holi Scripture this treuthe of natural philsophie now rehercid bi Crist or the leernyng and kunnyng ther of is groundid in tho wordis of Crist and is ground id in the Gospel? Alle men witen nay. Forwhi the kunnyng ther of was had eer Crist there and thamie tho wordis spake, and no thing is bifore his owne ground, and the kunnyng of thilk mater is largir in his ground which is natural pliilsophi than is many hool chapitris to gidere ligging in Matlieu. And y\i bi lijk skile it schulde be holde and seid tliat the now rehercid pointis of natural philsophie were groundid there, if tny 0011 point of the seid moral philsophie were groundid in Holi Scripture ; wherfore si then thilk
THE FIKST PART. 25
kuniiyng of cleernes and of derknes in the dai is not Citai\ v. groundid in the Gospel thout the Gospel make a schort rehercel ther of, it folewith bi lijk skile that of no moral vertuose gouernauncis the sufficient kunnyng is groundid in Holi Writt, sithen al Holi Writt techith not forth the ful and sufficient and necessarie kun- nyng of eny oon moral vertu in Goddis lawe or Goddis seruice, thou^ of many of hem Holi Scrip- ture makith schort remembrauncis to us that we - schulde hem kepe and not a^ens hem do. And it is welnyi al that Holi Writt dootli or namelich en- tendith forto teche aboute eny moral vertu or point of Goddis moral lawe : and Goddis forbode that this litle were sufficient ground of the ful hool leernyng neces- sarie to be had upon eny oon such seid point of Goddis lawe and seruice, for thanne not oon such seid point of Goddis lawe and seruice schulde or mytte be sufficientli leerned and kunne. Schal y seie that an hous hauyng an hundrid feet in brede is groundid upon lond in which he takith not but oon foot ? Goddis forbode y schulde be so lewde forto so seie. Forwhi miche rather y ouite seie that this hous takith his grounding upon thilk lond in Avhich ben alle the feetis mesuris of the same hous, a.nd therfore nedis ech witti man muste graunte that the first principal con- clusioun bifore sett is trewe.
Of whiche first principal conclusioun thus proued Coeollart to folewith ferther this corelarie, that whanne euere and cLusiox^Vhe'ii- where euere in Holi Scripture or out of Holi Scrip- trutifas"ddivereci
. T ., . , ,. in Scripture
ture be writen eny pomt or eny gouernaunce of appears to con-
,, 'ii x-i'i'j- •!• ., . tradict the moral
the seide lawe oi kinde it is more verrili writen m law written in the book of mannis soule than in the outward book sense of ScVip-
„ , PI 1 • r« ^^^"^ must be ac-
01 parchemyn or oi velym ; and ii eny semyng dis- commodatedto
f , , r . , T . / , *^ ^ the judgment of
corde be bitvvixe the wordis writen m the outward t^^e reason ; not
^ . PTTTO'j 11 1 r> ''^^'^^ versa.
book 01 Hon fecripture and the doom of resoun, write in mannis soule and herte, the wordis so writen withoutforth outten be expowned and be interpretid
26 pecock's repressor.
CiTAr.v. and broutt forto accorde with the doom of resoun ill thilk mater ; and the doom of resoun outte not forto be expowned, glosid, interpretid, and broutte for to accorde with the seid outward writing in Holi Scripture of the Bible or out where ellis out of the Bible. Forwlii whanne euer eny mater is tretid bi it which is his ground and bi it wliich is not his ground, it is more to truste to the treting which is mad ther of bi the ground than bi the treting ther of bi it which is not ther of the ground ; and if thilke ij. tretingis outten not discorde, it folewith that the treting doon bi it which is not the ground ouzte be ^ mad for to accord with the treting which is maad bi the ground. ' And therfore this corelarie conclusioun muste nedis be trewe. further i)roofs More, for proof of the firste principal conclusioun elusion to be and of al what is seid fro the bigynnyng of the
found in Pecock's „ . . , , . i • t j. • i.. j
Just apprising samc Tirst principal conclusion liidir to, is sette and ture. writen in the book clepid The iust apprising of
Holi Scripture, which book if he be rad and be weel vnderstonde thorutout, hise iij. parties schal conferme vndoutabli al what is seid here fro the bigynnyng of the firste principal conclusioun hider to. Tiiough the word Weel v woot that not withstondinor no verri
grounding can *^ , , ^ *="
properly be used and trewe enroundino^ (propirli forto speke of ground- only in the above ° a \r r r &
sense, yet Pecock inor) is saue such as is now SDokcn of in the firste
himself some- .. . • .
times uses it in and ii''. arsTumentis to the firste conclusioun, tit
the improper or ^^ o . . . /
popular sense of whanne a mater or a trouthe is witnessid or
witnessing or
affirming. affermcd or denouncid or mad be remembrid to per-
soones, and that bi a reuerend and worthi witnesser or denouncer or remembrer (as is God, an Apostil, or a Doctour), thanne thilk witnessing or denouncing or remembraunce making is woned be clepid a grounding of the same mater or trouthe so witnessid,
• to be, MS. ; to is cancelled by a later hand.
THE FIRST PART. 27
rehercid, or into remembraunce callicl, not withstonding Chap. v. thilk rehercer and witnesser dooth not ellis in that than takith it what is groimdid ellis where, and spekith it or publischith it to othere men. But certis this rehercing and publisching is not a grounding saue bi vnpropre maner of speche and bi figure and like- nes ; and to this maner of vnpropre speche y con- forme me in othere wheris of my writingis, bi cause that (as the philsophir seith) it is profitable and speed- ful ofte tymes a man forto speke as many vsen forto speke, thout he not feele as the manie but as the fewe feelen ; and ther fore where euer in mi writingis y speke of grounding and calle grounding which is not verri grounding y wole that y be vnderstonde there forto speke of grounding in figuratijf maner, bi likenes as othere men ben woned so forto speke and forto kepe ther with in the same mater my trewe feeling. For thoui y wolde write thus, "Mi fadir lithe in this " chirche and my fadris fadir litlie in thilk chirche,^' bi figuratijf speche, for that her bodies or bones liggen in thilke chirchis, and that bicause ^ such speche is famose in vce, lit y wole be vndirstonde that my feeling in thilk mater is other wise than the speche sowneth, and is hool and propre and trewe. And in lijk maner y speke and feele in this present purpos of grounding and of the vnpropir speking vsid ther upon.
vj. Chapiter.
Aftir that y haue thus argued now bifore l)i ^JnSvedby^' resoun into proof of the firste principal conclusioun frim au Sd cus- y schal argue now in to the same by ensaumplis thus : Londoner?at^^
Midsummer eve.
^ It is not clear whether bicause is meant to be written conjunctim or disjimctim in the MS. It is -written both ways elsewhere.
28 pecock's repressor.
CnAP. VI. Seie to me, good Sire, and answere lierto, whanne men of the cuntre vplond bringen into Londoun in Myd- somer eue brauncliis of trees fro Bischopis wode and flom-is fro the feeld, and bitaken tlio to citeseins of Londoun forto therwith araie her housis, schulen men of Londoun receyuyng and taking tho braunchLs, and flouris, seie and holde that tlio braunchis gi-ewen out of the cai-tis whiche broutten hem to Londoun, and that tho cartis or the hondis of tlie brinnrers -vveren groundis and fundamentis of tho braunchis and flouris ? Goddis forbode so litil witt be in her hedis. Certis, thout Crist and his Apostlis weren now l_>Tiyng at Londoun, and woklen bringe so as is now seid braunchis fro Bischopis wode and flouris fro the feekl into ^ Londoun, and wolden delyuere to men that thei make there with her housis gay, into remembraunce of Seint lohun Baptist, and of this that it was prophecied of him that manye schulden ioie in his bii'the, ^it tho men of Londoun recejn^yng so tho braunchis and flouris ou^ten not seie and feele that tho braunchis and flouris grewen out of Cristis hondis, and out of the Apostlis hondis. Forwhi in this dede Crist and the Apostlis diden noon other wise than as othere men mitten and couth en do. But the seid receyuers outten seie and holde that tho braunchis grewen out of the bowis vpon wliiche thei in Bischopis wode stoden, and tho bowis gi*ewen out of stockis or tronchons, and the tronchons or schaftis grewen out of the roote, and the roote out of the nexte erthe therto upon which and in which the roote is buried, so that neither the cart, neither the hondis of the bringers, neither tho bringers ben the groundis or fundamentis of the braunchis ; and in lijk maner the feld is the fundament of tho flouris, and not the
to Lojuloun, MS.; but to is interlincated in an ink of the same colour.
THE FIRST PART. 29
hondis of the gaderers, neither tho hringers. Certis, Chap, vl
but if ech man wole thus feele in this mater, he is
duller than eny man outte to be. And sithen in lijk
maner it is that tlie maters and conclusiouns and
trouthis of lawe of kinde, (of which lawe myche is
spoken in the first parti of the book clepid The iust
apprising of Holi Scripture, and which lawe is welny^
al the lawe of God to Cristen men, for in sum maner
forto speke of lawe of kinde it is al the lawe of
God to Cristen men, except the making and the vsing
of Cristis sacramentis,) and of it what folewith ther of
and is necessarili lonQ-ino- therto leofoith ful fair abrood
sprad growing in his owne space, the feeld of mannys
soule, and there oon treuthe cometh out of an other
treuthe, and he of the iij^, and the iij^ out of the iiij®.,
and into tyme it bicome vnto openest treuthis of alle
othere in thilk faculte of moral philsophie, and to the
principlis and groundis of alle othere trouthis in the
same faculte, (euen as the sprai cometh out of the
braunche, the braunche out of the bout, the bout
out of the schaft, and the schaft out of the roote :)
and thus it was weelnyt with al this lawe of kinde
eer eny Scripture of the Gold Testament or of the
Newe were, and schulde haue so be, thout alle tho
Script uris weren brend, — needis every wijs man muste
grannte and consent that noon of the now seid
treuthis and conclusiouns of lawe of kinde is ground
in Holi Scripture of the Bible, but thei ben groundid
in thilk forest of lawe of kinde which God plauntith
in mannis soule wlianne he makith him to his ymage
and likenes. And out of this forest of treuthis mowe
be take treuthis and conclusiouns, and be sett into
open knowing of the fynder and of othere men, thout
not withoute labour and studie thorut manie teeris.
And herto seruen clerkis of moral philsophie whiche
now ben clepid Dyuynes ri^t as forresters and othere
men seruen for to hewe doun braunchis for liem silf, and
30
PECOCKS REPRESSOK.
-\nother illus- t ration from selling fish.
Chap, vt. for to delyuere hem to citeseins in Londoun that her housis be maad the more honest ther with and therbi.
Go we ferther now thus: What if Crist and hise Apostlis wolden fische with bootis in the see, and wolden aftirward carie tho fischis in paniers \"})on horsis to ' London, schulde men seie for reuerence or loue to Crist and hise Apostlis that tho iSschis grewen out of the panyeris or dossers, or out of the hondis of Crist and of hise Apostlis, and that the ground and fundament of the fischis substauncis and beingis were the houndis ^ of Crist and of hise Apostlis whilis thei toke tho fischis, or whilis thei carieden tho fischis ? Goddis forbode that for eny loue or reuerence whicli men wolden do to Crist and to hise Apostlis that thei schulden make so greet a lesing a tens treuthe. And thanne fertlier thus : Certis treuthis of lawe of kind which Crist and hise Apostlis schewiden forth to peple were bifore in the grete see of lawe of kinde in mannis soule eer Crist or his hise Apostlis were born into this lijf, as it is ofte bifore proued ; and ther fore it may noon other wise be seid and holde, but that out of the seid see thei toke as bi fy selling tho treuthis of lawe of kinde whiche thei tautten and prechiden to the peple, and therfore for no reuerence or loue to be touen to God or to hise Apostlis, or to her Avi'itingis, it is to be seid and feelid that tho now seid treuthis weren or ben foundid and groundid in the seiyngis or wi'itingis of Crist ancj of hise Apostlis.
Also in caas a greet clerk wolde go into a librarie and ouer studie there a long proces of feitli writun in the Bible, and wolde aftirward reporte and reherce the sentence of' the same proces to the peple at Poulis Cros in a sermoun, or wolde write it in a pistle or lettre to hise freendis vnder en tent of reporting the sentence of the seid proces, schulde the heerers^ of thilk
Another ilhis- t ration from sermons preached at St Panl's Cross.
Probably vro should read hondis. \ " hecres, MS.
THE FIRST PART. 31
reportyng and remembring seie that thilk sentence were Chap. vi.
foundid and groundid in the seid reporter or in his
preching or in his pistle writen ? Goddis forbode ; for
open it is that thei outten seie and feele rathir^ that
thilk sentence is groundid in the seid book ligging in
the librarie. And in caas that this clerk reporting
the seid sentence or proces spake or wrote in othere
wordis thilk sentence than ben the wordis vnder which
thilk sentence is writen in the seid book, thei outten
seie and feele that hise wordis and hise writingis
outten be glosid and be expowned and be broutt in
to accordaunce with the seid book in the librarie, and
the seid book in thilk proces outte not be expowned
and be broutt and wrestid into accordaunce with the
seid clerkis wordis^ and writingis : the, thoui Crist and
hise Apostlis wolden entende and do the same as this
clerk dooth, the peple ouite in noon other wise than
which is now seid here hem anentis Crist and hise
Apostlis in this case, as it is opene ynout. And sithen
it is so, that alle the trouthis of lawe of kinde whiche
Crist and hise Apostlis tautten and wroten weren
bifore her teching and writing, and weren writen bifore
in thilk solempnest inward book or inward writing
of resounis doom passing alle outward bookis in pro-
fite to men for to serue God, of which inward book
or inward writing miche thing is seid in the book
clepid The iust apprising of Holi Scripture and of
which leremye spekith in his xxxj^. c. and Poul in
his epistle Hebr. viij^. c., it muste needis folewe that
noon of the seid treuthis is groundid in the wordis or
writingis of Crist or of the Apostlis, but in the seid
inward preciose book and writing buried in mannis
soule, out of which inward book and writing mowe
be taken bi labour and studiyng of clerkis mo con-
ratkir is added by a later hand. | "^ wordris, MS.
B 8-
32 pecock's repressor,
CiTAP. VI. cluftioiuis and treutliis and gouernaunciR of lawc of kindc and of Goddis moral lawe and seruico than niytten be writen in so manie bokis wliiclie scluiklen fille the greet chirclie of Seint Poul in Londoun.
vij. Chapiter.
TnE SECOND The secnnde principal conclusioun and troutlio is
coNCLusiox tliis : Thou; it porteyno not to Hoh >ScniUuro forto
AGAINST THE 7 I -^ '■
FiKSTEuuoR: o'roundc eny natural or moral crouernaunce or trout he
Though Scrip- .
^'round of In ^^ iuto wlios f)niding, leernyng, and knowing mannis reson may bi him silf and bi natural liclp come, as it is open now bifore bi proofis of the firste principal conclusioun, lit it mai perteyne weel ynou^ to Holi
ix'tterfuiiiimcnt. {^cripturc that he rehcrce suche now seid gouernauncis and treuthis, and that he witnesse hem as groundid
moral truths discoverable by reason, yet it l-ears witness to them, and exhorts to their
sumwhere ellis in the lawe of kinde or doom of mannis resoun. And so he clooth (as to ech reder ther yn it mai be opene) that bi tliilk rehercing and witncssyng so doon bi Holi Scripture to men tho men schulden be bothe remembrid, stirid, jn-ouokid, and exortid forto the ratiier performe and fulfille tho same so reliercid and witncssid gouernancis and trouthis. Proofs of ihe Tliis conclusiouu mai sone be proucd. Forwhi we
ThouKii kM-am- sccu that uot witlistoudiug bookis and w^ritingis of
mar and divinity , • . -ii n , i
bedinerent gi'ammer han noon ritt neither power forto grounde pranmiaticai cny govcmaunce or trouthe of dyuynyte, bi cause tliat Cnf/ioiiconot-Jo- orrammcr and dyuynyte ben ij. fjxcultees at win and
hannesjannensis, *-* i-ip ^ • i t
itiav illustrate asoudir ^ dcpartid, and therfore thei han her propre to
and bear witness ^ ^ ^ .
to some truths of ]iein bounclis and markis tliat noon of hem entre into
divinity.
the otlier as bi office of grounding, and han lier propre to hem ofiicis of grounding and to hem her propre trouthis, ^it the bokis of grammer rehercen with inne hem and witnessen summe treuthis of dy-
idir, MS. (first hand).
THE FIRST PART. 83
uynyte as in Catholicoii, which is a book of gramer, Chaf. vii. in the word of . . . }
Also tliout the faculte of Canon Lawe and the The same remark
7 to be made of
faculte of dyuynyte be ij. departid atw^'nne facultees, ^^'^o" i^^^^'- and ther fore thouz ech of hem hath his propre to him lymytid boundis and markis for grounding, ritt as ij. maners and lordschipis ligging in a cuntree han, and ech of hem hath his propre to him conclusiouns and trouthis to be groundid bi him, (as that Canon Lawe groundith constituciouns and ordinancis of general counseilis and of popis and prouyncial and synodal constituciouns as hise propre to him trouthis and con- clusiouns ; and dyuynyte, in verri maner forto speke of diuinite, groundith articles of feith, tliat is to seie, trouthis and conclusions reuelid and affermed bi God to be trewe, as propre to him trouthis and con- clusiouns, into whos fynding, leerning, and knowing mannis resoun mai not sufficientli with oute reue- lacioun ascende and come to;) and, ther fore, Canoun Lawe outte not and mai not grounde eny trouthe or conclusioun which is propre to the grounding of divynyte, neither diuinite mai grounde eny trouthe or conclusioun which is propre to the grounding of Canoun Lawe: ^it bokis of Canoun Lawe bisidis her treting of the chirche lawis and constituciouns rehercen manie trouthis and conclusiouns which e ben propre to the grounding in diuynite, and atenward bokis of diuinite bisidis her treting of articles of feith reuelid fro God rehercen manye treuthis and conclusiouns whiche ben propre to the grounding in Lawe of Canoun, i\ie, and rehercen manye trouthis and conclusiouns of whiche summe ben propre to methaphisik, summe ben propre to natural philsophi, and summe ben propre to moral philsophi. And jit it may not be seid herfore
' Six lines of the MS. are left blank, ?. e. about forty words may pro- bably be missing.
C
34 pecock's repressor.
Chap, yii. that Lawe of Canon gronndith eny article of feith reuelid fro God, or that divynite groimdith eny con- stitucioun or lawe maad bi the chirche or bi the pope, or that he groundith eny trouthe or conclusioun of methaphisik or of natural philsophi or of moral philsophie. Forwhi thanne these facultees were not separat and departid atwynne facultees hauyng her propre boimdis and markis, which is inconuenient to holde. And also the trouthis of diuynite were eer the faculte of Canoun Lawe biganne, and the trouthis of methaphisik and of natural philsophie and of moral philsophie myiten be tliout no dyuynyte were (forto speke pureli and mereli of dyuynyte as it tretith articles of feith), and open it is tlmt no thing gromidid may be whanne his ground is not. Wherfore bi lijk skile, thout it may not longe and perteyne to Holi Scripture forto grounde eny treuthe or gouernaunce of moral philsophie, into whos fynding and knowing natural resoun with natural helpis mai suffice, as it is proued bifore in the proof of the firste conclusioun, ^it herwith mai weel stonde that Holi Scripture reherce trouthis and gouernauncis whiche ben propre to moral lawe of kinde, that is to seie, propre to moral doom of resoun, which is not ellis than moral philsophie. And that Holi Scripture so doth it is open ; forwhi he rehercith to us that we schulden be meke and not ]iroude, and that we schulden be temperat in eting and drinking and not glotenose, and that we schidden be continent or mesurable in deedis of gendring, and that we schulden be mylde in answering, and that wc schulden be pacient in aduersitees ; and so fortli of manie othere gouernancis, whiche alle ben tau^t in tlie lawe of kinde bi doom of resoun more fulli than thei ben rehercid in Holi Scripture bi tenfold and more. And so al that Crist dide in teching ony of these was not ellis tlian that what he site to be
THE FIRST PART. 35
trewe bifore in doom of resoiin and lawe of kinde he chap. vii. toold out to hise lierers. And whanne Poul and eny Apostle in her epistlis Y/roten of eny of these now seid vertues, thei diden not elhs as there for tho vertues but this, that thei token what ther of thei fomiden in doom of resoun and in lawe of kinde to be trewe, and thei wroten it in her epistlis.
The iij^ principal conckisioun is this: The hool office The third prin- and werk into which God ordeyned Holy Scripture sion : The whole is forto grounde articlis of feith and forto reherce ture is (i) to and witnesse moral trouthis of lawe of kinde groundid Mth, and (2) to in moral philsophie, that is to seie in doom of resoun, truths of natural that the reders be rememl)rid, stirid, and exortid bi so to their'better
performance ;
miche the better and the more and the sooner toiio and of these ar-
. TPP-i tides of faith (3)
fulfille hem. Of whiche articlis of feith summe ben some are laws and
some are not
not law is as these : that God made heuen and erthe laws. in the bigynnyng of tyme, and that Adam was the firste man and Eue was the first womman, and that Moises ladde the peple of Israel out of Egipt, and that Zacharie was fadir and Elizabeth was modir of lohun Baptist, and that Crist fastid xL dales ; and so forth of many like. And summe othere ben lawis, as that ech man ou^te be baptisid in water, if he may come therto ; and that ech man ou^te be hosilid, if he mai come ther to.
This conclusioun may be proued thus. Sithen it is rirstpartofthe so that Holi Scripture muste founde and grounde sum proved, to him propre trouthis and conclusiouns, (for ellis he were not vnlackeabli necessarie to Cristen men,) he muste needis gi^ounde treuthis and conclusiouns suche as mennis resoun bi it silf or with natural helpis may fynde, leerne, and knowe, or ellis suche as mannis resoun bi it silf and bi the seid. helpis mai not fynde, leerne, and knowe. But so it is that Holi Scripture groundith not the treuthis of the firste maner now rehercid, that is to seie trouthis and con- clusiouns into which manys witt mai in the seid maner
C 2
8G pecock's repressor.
C"-^_pJ'ii- rise, as it is proued bi the firste principal conclusioun. Wlierfore he inuste needis grounde treuthis and con- clusions of the if. maner now seid, that is to seie, treuthis and conclusiouns into whiche niannis witt mai not bi it silf and bi natural help without reuelacioun mad therto fro God uprise ^ and come to, forto hem kunne and knowe. And these ben articlis of feith as it is schewid in T?te fohver to the donet ; and so tlie firste partie of this iij^ conclusioun is schewid to be trewe. Second part of ^1^0 that Holi Scripture makith rehercel of many
the coucliisioii ^ ^ ^ ^ -^
i)rove(i. treuthis and conclusiouns groundid in moral philsophi
for the entent here in this iij^\ conclusioun seid, it is schewid bifore in proof of the ij^ conclusioun. Wlier- fore the ij". parti of this iij°, principal conclusioun is needis to be holde for trewe. Third part of the Also that tlio feitliis wliiche now here ben rehercid proved. as for no lawis to Cristen men ben not lawis to hem,
and that tho feitliis wliiche now here ben rehercid as for lawis to Cristen men ben lawis to hem ; it is schewid in the firste parti of the book clepid The iust apjprishig of Holi Scripture; and tlier yn the reder mai it leerne, if he wole. But y wolde se that oure Bible men whiche holden hem so wise bi tlie Bible aloone, zhe, bi the Newe Testament aloon, cou- then bi her Bible aloon knowe which feith is a lawe to man and which feith is not a lawe to man, and thanne he dide a maistrie passing his power, Wherbi and bi many otliere pointis of Goddis lawe and ser- uice to man, whiche mowe not be knowen bi oonli the Bible but by doom of resoun and moral philsophi, (as it is weel open thorut manye treticis in the book of Cristen religioun and in the Fillinf/ of the i'nj. tahlis and other mo,) tho Bible men mowe take good
Porhaps meant to lie writlon divisim in tlic MS.
THE FIRST PART. 37
marke that myche nede sclmleii alle tlio liaue to the chap. vii.
help of weel leerned clerkis. And, forto seie sumwhat
here and now of lawis, it is to feele and vndirstonde
that oonli thilk trouthe is a lawe to man which is
doable and not oonli knoweable and biholdeable of the
same man. Wherfore the iij®. parti of this present
iij°. principal conclusioun is trewe.
This what y haue now seid of and to Bible men y These remarks
1 i • 1 Til* - J. 1 -1 i Jiot inteucled to
have not seid vndn* tins entent and meenyng, as tnau discourage the y schulde feele to be vnleeful laymen forto reede in turc^bf layiS,' the Bible and forto studie and leerne ther yn, with had from their help and coimseil of wise and weel leerned clerkis and only the pre- with licence of her gouernour the bischop ; but forto use of it. rebuke and adaunte the presumpcioun of tho^ lay persoones, whiche weenen bi her inreding in the Bible forto come into more kumiyng than thei or alle the men in erthe — clerkis and othere — mov/e come to, bi the Bible oonli withoute moral philsophie and lawe of kinde in doom of weel disposid resoun, y hauc seid of and to Bible men what is now seid.
viij. Chapiter. The iiii''. principal conclusioun is this : It is not tli(3 The FouRiit
'> ^ ^ CONCLUSION
office lono'ino' to moral lawe of kinde for to grounde against the
^ O ^ O FIKST EREOE :
eny article of feith gromidid by Holi Scripture. For ^^^^°^AJ^^ w whi al that the now seid moral lawe of kinde or «'' ^^a*"^<^ ^o
ground any
moral philsophie groundith is groundid bi doom of ''^rounle'd in^^^^ mannis resoun, and therfore is such a treuthe and a of ti!e conciuSox? conclusioun that into his fynding, leernyng, and know- ing mannis witt mai bi it silf aloone or bi natm-al helpis mthoute reuelacioun fro God rise and suffice. But so it is that noon article of feith mai be groundid
The Ms. altered from the into tho by a later (?) hand.
38 pecock's hepressor.
Chap. VIII. in doom of resouu sulticientli ; neither into his finding, leerning, and knowing mannis resoun bi it silf and bi natural help may rise and suffice, withoute therto maad leuelacioim or affirmyng fro God. Forwhi thanne feith were no feitii, as it is tautt in The folvjer to the doiiet and in the book Of feith and of sacrament i8 in Latyii. Wherfore moral lawe of kinde, (which is not ellis than moral philsophie wiiten depe in mannis soule, there ligging Avith the prent and the ymage of God,) mai not grounde eny article or treiithe or conclu- sioun of feith : but into the gi'ounding of feith serueth Holi Scripture, as it is bi the iij^ conclusioun proued. And so this present iiij®. conclusioun muste needis be a trouthe. The FIFTH cox- The v^ principal conclusioun is tliis : Thoui neither TjiE FiEST ^ " the seide moral lawe of kinde neither outward bokis
EBEOE : Thougll ^T n '. 1 j. xl
treatises on tlieroi writcu mowc PToundc eny trouthe or con- natural religion . n - ^ • i iii-/
cannot ground clusiouu 01 vcrrv icith, lit tlio outward bokis (as
articles of faith, i i ? i -,
they may, never- Cnstene men liem maken) mowe weel vnow reherce
theless, rehearse . I'l- r«p'i
and bear witness aiid witucssc troutlus and couclusiouns of feith PTOUndid
to them. Proofs . . °
Of the conclusion, bifore in Holi Scripture; and so thei doon. Forwhi it is no more repugnant that bokis of moral phiLs()})hie reherce trouthis and conclusiouns projn-e to the ground- ing of Holy Scripture, than that bokis of Holi Scrip- ture reherce trouthis and conclusiouns propre to the grounding of moral philsophie, and that bokis of grammer reherce treuthis and conclusiouns propre to the grounding of Holi Scripture. But so it is that bokis of Holi Scripture rehercen treuthis longing to the gi'ounding of moral philsophie, as it is bifore schewid in proof of the secunde conclusion ; wherfore it is not repugnant that bokis of moi-al philsophie, namelich the whiche Cristen men maken, reherce treuthis of feith longing to the groundmg of Holi Scripture. And that thei so doon it is open bi the book of Cristen rcli- fjioun and hise parties mad in the comoun peplis langage.
THE FIRST PART. 39
The vj^. principal conclusioun is this : The hool Chap, viii. office and werk into which ben ordeyned the bokis the sixth^con-
•^ CLirsiON: The
of moral philsophie (writen and mad bi Cristen men office of moral
^ , . . philosopny is to
in the maner now bifore spoken in the v^. conclusioun) express in writing is forto expresse outwardli bi writing of penne and natural religion,
^ ^ o I and by rehearsing
ynke the treuthis and conclusiouns, whiche the inward ^ome articles of
•^ ' revealed religion,
book of lawe of kinde, biried in mannis soule and bettCTfumiment^
herte, groundith ; and forto reherce summe treuthis and ^i[^^iojJ^ ^^^^ ^^^^'
conclusiouns of feith longing to the grounding of Holi
Scripture, that the reders be the more and the oftir
remembrid and stirid and exortid bi thilk rehercing
into tho treuthis of feith so rehercid. Of whiche
summe ben positijf la wis, as ben oonli the treuthis
aboute the newe sacramentis of Crist and aboute the
vsis of hem: and summe ben not la wis, as that thre
persoones ben oon God, and that the ij^. of hem was
mad man, and that he died and roos fro deeth, and so
forth. This conclusioun is so open bi miche what is
seid bifore, that weelnyj he needith no newe proof to
be sette to him. Neuertheless into his prouyng mai be
seid thus : The seid bokis of moral philsophie doon
these ij. now seid officis and werkis, as it is open by
the v^. conclusioun ; and thei doon noon othir or noon
more notable office or werk than oon of these ij. :
wherfore these ij. officis maken the hool al werk into
which tho bokis ben principal! or notabli entendid to
be maad.
The vij^. principal conclusioun is this : The more deel The seventh and party of Goddis hool lawe to man in erthe, and The greater part that bi an huge gret ^ q uantite ouer the remanent parti grounded in na-
p i 1 1 • T 1 rr» • . 1 « "nr^ ^^^'^''^^' ^nd not in
01 the same lawe, is groundid sumciently out of Holi ^'^^eaied religion.
o • . • XT • 111^1 /i . -, -. Argument for the
Scripture m the inward book of lawe of kmde and of ^^^^ciusion stated.
, , ., 1 . o 1 , . All truths of natu-
moral philospme,'' and not m the book of Holi Scrip- ^'^i^^^^igion receive
^ no new proof from
' gret is interlineated in a later hand.
^philsophie, sotiie MS. originally,
but a later hand, contrary to the usage of the MS., has corrected it to philosopkie.
c 4-h-
40 pkcock's repressor.
Chap. VIII. tuie clepid the Gold Testament and the Newe. That Scripture,but arc tliis conclusioun is trewc V proue thus : Alle tho <rouer-
Kroundcd in man's . ,. T-, i r t ^
soul ; and tiiey nauncis, tvouthis, and vertues, into whos lyndmp*, leern-
form the proater . t • ^ • -Tr- .,i
part of God's law yn,o- and knowmor mannys resoun bi him silt or with
to man ; so that * i i , . . , , .
tiiis is based natural helpis withoute supernatural reuelacioun ther
principally on i r» /^ i
thejud^iontof upoii mad fro God mai rise and come, ben o-roundid at fulle out of Holi Scripture of the Gold Testament and of the Newe in the inward book ligging in mannis soule, which is there the writing of lawe of kinde and of doom of resoun and moral philsophie ; and thei taken noon newe prouyng in eny J^oint by the seid Holi Scripture, as it is open bi the first conclu- sioun and hise profis. And so it is, that these same now seid gouernauncis, treuthis, and vertues thus not groundid in Holi Scripture ben the more deel and the more parti bi an huge greet quantite ouer the re- manent of the al hool Goddis lawe bitaken to man in erthe forto therbi serue God, as anoon aftir her schal be proued. Wlierfore folewith that the miclie moi-e deel of Goddis hool lawe to man in erthe is groundid sufficient! i out of Holi Scripture in doom of resoun and in moral philsophie, and not in Holi Scripture of the Gold Testament and of the Newe.
The first premiss The first prcuiissc of tliis prcsciit argument is
proved. opcnli proued bi the first principal conclusioun and bi
the argumcntis and euydencis prouying him, and ther- fore the firste premisse of this present argument is to be holde for trewe.
The second i,re- That the ii^. prcmisse of this present arorument ' is
nnss proved. or - n ^ ^
also trewe is schewid bi a ful solempne and rial processe in the firste parti of the book clepid The iust apprisincj of Iloli Scripture, the - c., wliicli
processe were ouer long to be a; en rehercid liero.
I'-' Space left in the Ml>. for thy number.
II
THE FIRST PART. 41
Neuertheles that the same ij^ premisse of this present CnAr. viii,
argument is trewe sure experience may schewe at the
fuL Forwhi lete a man renne thoruz alle the xxxi*'.
pointis of the iiij. tablis of Goddis lawe to man in
erthe whiche ben sett in the first parti of The donet
into Cristen religion, and also in the iirste parti of
Cristen religioun, and lete him marke hem weel and
alle her spicis with iinie ^ hem and vnder hem, and
let him also renne thorut al Holi Scripture fro the
bigynyng into the eende forto marke al that he can
marke there to be rehercid for gouernauncis, trouthis,
and vertues of Goddis lawe to man in erthe, and
he schal fynde bi opene experience and open assaie
surely ynout, that in huge quantite many mo of
hem ben fyndeable and knoweable bi mannis resoun
withoute help of Holi Scripture, than ben tho of
hem whiche Ben not f^^ideable and knoweable bi
mannis resoun without Holi Scripture. Namelich
if he haue leerned bifore this that mannis resoun
withoute Holi Scripture may fynde and knowe that
oon God is, and that he is maker of alle creaturis
out of noutt, (whether therwith be holde that
creaturis weren euer so mad and so brou^t forth bi
God bifore now, or that thei biganne to be brouit
forth bi God in a certein bigynnyng of tyme ;) and
that man is maad into an eende, which eend is forto
be couplid and ooned to God bi knowing and louyng
and seruyng: and so of many mo pointis and trouthis
of which it is spoken in the firste parti of Cristen
religioun. In to whos fynding and leernyng certein
it is that mannis resoun bi him silf and mth natural
helpis withoute Holi Scripture mai rise and come bi
so probable and so likeli evidencis, that the leernyng
' It is not quite clear -whether this is meant to be written conjunctim or divisim in the I\IS.
42 pecock's repressor.
cn-vF, VIII. and kiiniiyiig geten therbi mai and sclial l)e sutti- cient forto reule and dresse and move numnis wille into choicis witliinfortli and into coniaundi.s and outward deedis answering to tliilk same so getim leernyng and kunnyng, tliout tbilk kunnyng be not demons tratijf, that is to seie more sure than is pro- bable and likeli kunnyng. Forwhi thilk kunnyng is so probable and likeli that into the contrarie parti is not had noutwhere nyi so probable and so likeli euydencis, and therfore thilk kunnyng so geten is strong ynout foito make the liauers of it lyue and lede her conuersacion ther aftir and forto seiiie God therbi in keping lawe of kinde : for certis bi other strengthe than bi probabilite and likelihode no feith had bi Holi Scripture mai reule oure lyuyng and conuersacioun to God, as it is sumwhat tauzt in the firste parti of Cristen religioun and in The folwer to the donet, and more schal be tautt in the book Of feith and of sacramentis in Latyn. Sl'a'r™ But forto turne a^en into the fynysching of the
proved. proof bifore sett for the vij". conclusioun y argue thus :
The argument maad into the proof of the vij°. con- clusioun is formal, as mai be iugid bi hem whiche in loi::ik knowen the reulis lon^ino- to a formal ariiument, and the botlie premissis of the same argument ben trewe, as it is now bifore openli schewid. Wherfore needis it inustebe ' that the conclusioun concludid and dryuen out and forth fro hem bi strengthe of hem is trewe : and thilk same conclusioun of hem is the vij^ principal conclusioun. Wherfore tlie vij^ principal conclusioun is trewe.
So the MS.
J
THE FIRST PART. 43
ix. Chapiter.
The viij^ principal conclusioun is this : No man cSon IgIinst mai leerne and kunne the hool lawe of God to which ^™f^^«^\^^«K =
No one can know
Glisten men ben bounde, but if he can of moral phil- ^-yjoi^t^a know- sophi ; and the more that he can in moral philsophie, pi^Kpify-^ Proof bi 80 miche the more he can of Goddis lawe and ""^^^ co"<^i"«io"- seruice. This conclusiomi folewith out of the vij®. conclusion openly ynout. Forwhi lawe of kinde and moral philsophie ben oon, and the more parti of Goddis lawe bi which man is bounde for to serue to ^ God is moral lawe of kinde, as it is proued bifore in the vij°. conclusioun.
The ix^ conclusioun is this : No man schal perfitli, '^,}{fj^™r^'^'^-
i- ' CLUSION : No OUC
mder- stand Scriptvire where it rehears truths of moral
not being positijf lawe of feith, but being such as oul bS^l^'IkTikd mannys resoun may fynde, leerne, and knowe, but if soph^^ R-io? 'of lie be bifore weel and perfitli, suerli, and sufficiently *^^^ conclusion. leerned in moral philsophie ; and the more perfitli, sureli, and sufficientli he is leerned in moral philso- phie the more able as bi that he schal be forto per- fitli, sureli, and sufficientli vndirstonde Holi Scripture in alle tho placis wheryn he spekith of eny moral lawe of God being not positijf lawe of feith. This conclusioun folewith out of the vij''. and the viij®. con- clusions : wherfore he is to be holde trewe.
The x^ principal conclusioun is this : The leernyng The tenth con-
CLUSION' The
and kunnyng of the seid lawe of kinde and of the knowledge of
IT.,,.. . ^ . moral philosophy
seid moral philsophie is so necessane to Cristen men, indispensably ne-
\ ^ cessary to Chris-
that it mai not he lackid of hem if thei schulen ti^ns First argu- ment for the con-
thriftili serue to God and kepe his lawe bitake to cinsion. Moral
-'• ^ philosophy com-
hem in erthe. This conclusioun mai be proued thus, piifs t^e greater
■1^ part of God's law
Thilk leernyng and kunnjrng is so necessarie that itto^an.
sureli, and sufficienti vndirstonde Holi Scripture in sfand^s^j.\"\'^[jjr alle tho placis where yn he rehercith moral vertues ^^^^^'^i^^'^^^^^^'^^s
' to is interlineated, apparently by tli© same hand.
44 pecock's repressor.
CuAr. IX. iiiai not be lackid of Cristen men wliicli leernyng and kunnyng is the leernyiig and kunnyiig of the more dcel of Goddis law bitake to hem in ertlie ; but so it is that the leernyng and kunnyng of the seid lawe of kinde and of the seid moral philsophie is the leernyng and kunnyng of the more parti and deel of Goddis ]a^^'e, bi which man outte serue to God in erthe, as it is proued bi the vij''. and viij^ principal conclusiouns to gidere. AVherfore nedis folewith that the leernyng and kunnyng of the bifore seid lawe of kinde and of the seid moral philsophie is so necessarie to Cristen men, that thei mowe not lacke it forto serue God bi eny thrift. The firste premisse of this argument is open jaiout that ech man wole him graunte. The ij°. premisse is proued bi the vij*^. bifore sett principal conclusioun : and this present argument is formal and gode. Wherfore his conclusioun in him now proued is trewe, which is not ellis than the x. principal conclusioun. Second argument j^j^q thus I Tliilk leemyno' and kunnyno- is neces-
for the same con- ./ o jo
pSo\h?\'ndis. ^'^^'^^ ''^^^ vnlackeable to Cristen men without which
SnEstandinR*^ ^^^^^ mowc not sufficicntli and sm-eli vnderstonde Holi
scripturl' wiik »^<^i'ipture in alle placis where he spekith of Goddis
trutSr^ ^^^ lawis to man not being positijf lawis of feith. For-
whi tho placis ben manye, as open assay in reding
Scripture w^ole suerly schewe ; but so it is that, Avith-
out the leernyng and kunnyng of the seid lawe of
kinde and of doom of resoun, Holi Scripture mai not
be sufficientli and dewli vndirstonde and expowned in
no place where he spekith of ]awe of God not being
positijf lawe of feith, as it is bifore schewid l)i the
ix*". principal conclusioun. Wherfore tliis present x^
conclusioun is trewe.
third aifrunuMit Also tlius : The lecmyng and kunnyng of it is ne-
lor the same eon- . i i i i • i' • i • i n
elusion. All ccssaric and vnlackeable to mankinde, in which alle
truths of rev(<aled . r n t i- -,
reiipion itscirre- tlic gouemauncis, treuthis, and vertues of Goddis lawe
latin^totheSaera- . , , \ i ^^
mcnts require the being thc lassc dccl and beyng the remanent to the
THE FIRST PART. 45
other more deel and parti bifore seid in the vij^ Chap, ix. conclusioun of Goddis lawe ben more foundid and evideiice of reason
more than tliat of
groundid than in Holi Scripture, that is to sey positijf Scripture. lawis of Crist whiche ben the makingis and the vsinois of Cristis sacramentis lonfyinoj to the Newe Testament : but so it is, that in the seid lawe of kinde and doom of resoun or moral philsophie, alle the gouernauncis, treuthis, and vertues of Goddis lawe whiche ben the lasse deel and ben the remanent to the more deel bifore seid of Goddis lawe in the vij^ conclusioun ben more groundid and foundid than in Holi Scripture ; and that alle thei and ech of hem wdiiche biholden tlie makino- and the vsino^ of the seid newe sacramentis ben more groundid bi doom of re- soun than bi Holi Scripture, for as miche as ech of liem into his grounding neditli euydencis of bothe to gidere, that is to seie of resoun and of Holi Scripture to gidere, and ellis he mai not be sufficientli groundid. And here with it is trewe that in this sToundino- doon to hem bi doom of resoun and by Holi Scrip- ture to gidere,-' the euidencis which doom of reson teueth into the seid grounding of hem alle and of ech of hem ben more in strengthe and in substance and in noumbre into the seid grounding of hem, than ben the euidencis whiche Holi Scripture leueth into the grounding of eny of hem which ben the makingis and vsingis of the newe sacramentis and tho whiclie fo- lewen of hem bi formal argument, as nTliz. foleiuev to the donet and in The hook of feith ioyned therto, othire of my writingis, it is sufficiently • taujt ; whiche processe were ouer long and sum what ouer hard to be eftsooiie sett here.
Zhe, and tit with al this that is now seid treuth Reason our guide is also that the makingis and the vsinp'is of the seid use of sacraments
^ ^ now.
' It is not quite clear whether to gidere is intended to be written con- junctim or disjunctim: it is usually written disjunctim in the MS.
4G pecock's repressor.
CnAP. IX. newe sacramentis mowo not be groundid bi Holi Scripture to be oure gouernauncis novv lyuyng in ertlie withoute help of resonys doom, and witlioute that lawe of kinde and moral philsophi and Holi Sei'ipture grounde hem to gidere ; and that into the grounding of hem the euydencis or premyssis which Holi Scripture bringith ben not more substancial and strenger into the grounding, than ben the euy- dencis and premissis which doom of resoun therto bringeth, as in the now alleggid bookis it is openli declarid. Wherfore folewith the treuth of this present x^ conclusioun, that the leernyng and kunnyng of lawe of kinde and moral philsophie in doom of resoun is so necessarie to Cristen men, that it is vnlackeable to hem forto be in eny worth seruauntis to God and kepers of his lawe in erthe. The ELEVEXTir Qut of thesc bifore sett vii''. viii^ ix^ and x^ conclu-
coxcLusiox: The "^ *'
unUarnod laity siouus and trouthis comctli forth ful oi)enli and sureli
oufrht luiilil.v to , , , ^
tsU'oni clerks t-liis xi*^. couclusiouu and trouthe. Ful weel outten alle
leaniod in moral '* 7
philosophy. Proof persooucs of the lay parti not miche leerned in moral
ol the coiiclusioii. ^ ^ ^ . .
])hilsophi and lawe of kinde forto make miche of clerkis weel leerned in moral phiLsoj)hi, that tho clerkis schulden helpe tho lay persoones forto aritt vndir- stonde Holi Scripture in alle tho placis in which Holi Scripture rehercith the bifore spoken conclusiouns and treuthis of moral philsophi, that is to seie of lawe of kinde. Forwhi withoute tho clerkis so leerned in moral philsophi and with oute her direccioun the now seid lay persoones schulen not esili, li^tli, and anoon haue the dew vndirstonding of Holi Scripture in the now seid placis, as is bifore proued in the ix^". cou- clusiouu. TnETWEi,FTn Also out of the same bifore sett vij^ viij'\ ix°. and
Thcsamo i)orsor.s x*". couclusious and troutliis aucl out ot tlie assay and
ojiKiit hiu'hly to . • i i i • -i t i
.si.Mui Kiifriish ('xpencuce which niai 1)0 liad in tlio ouer rediug and
hooks on moral ' . i • i i- i • i
i)hiiosoi)hy. .studi\ng tlie bokis anoon aftir to b(^ roliereid iolcwitli
tins xij^ conclusionn and ti'outlu\ Ful weel ouUen
THE FIRST PART. 47
alle persoones of the lay parti not leerned ouiwliere chap, ix.
ellis bi the now seicl clerkis or bi othere bokis of
moral philsophie forto make miche of bokis maad to
hem in her modiris langage whiche ben clepid thus :
The clonet into Cristen religioun : The fohuer to the
clonet : The hooh of Cristen religioun, (namelich the
fii-st parti fro the bigynnyng of the iij^ treti forth-
ward) : The hooh filling the iiij. tahlis : The hook of
worschiping : The book clepid The iust apprising of
Holi Scripture : The book clepid The prouoker of
Cristen men : The hook of Counceilis, and othere mo
pertenyng to the now seid Book of Cristen religioun.
Forwhi in these now spoken bokis thei schulen leerne
and kunne (in a ful notable quantite and mesure and
in a fair fom-mej the now bifore seid moral philsophie
being so necessarie forto be vndirstonde, and being in
it silf the more parti of al her moral lawe and seruice
to God, as it is open bi the vij^. conclusioun ; and
being so necessarie forto expowne or interprete or
glose dewli and treuly Holi Scripture in alle placis
where he spekith of Goddis lawe and seruice, except
thilk fewe placis where jrn he spekith of tlie making
and vsing of the fewe newe sacramentis of Crist, as
it is open bi the ix^ bifore sett conclusioun. Wher-
fore miche outten lay persoones forto make and
apprise and loue the now spoken bokis. And ferther-
more ouer this now seid the now spoken bokis techen
ful clereli and bihouefulli the treuthis and gouernauncis
of Goddis lawe Avhiche ben groundid in Holi Scripture,
and also othere treuthis of feith whiche ben not lawis
and ben groundid in Holi Scripture ; and also thei
treten ful nobili the positijf lawis of Criste aboute the
newe sacramentis, and therfore ful miche good (as y
hope) schal come bi the reeding, leernyng, and vsing
of the now spoken bokis.
Of this same mater it is quikli and smertli spoken ^'^^o-'^'l ^ood
^ r wishes for the
in a litil book therto and therfore maad, whicli v Presumptuous
' -J Lollards,
48 pecock's repressor.
CfTAr. IX. clepe The j)vouoheT of Cristen peple, and tlier fore no ~ more ther of here now but this: that wolde God men
wolden not be bi so miche the blinder that litt is to hem thus schewid, and that tliei woklen not be bi so miche the frowarder and the more presumptuose that goodnes is to hem thus profrid : but wolde God that thei wolden assaie perfitli what tho now seid bokis ben and wolden weel kunne hem, and thanne if thei schulden haue euy cause forto blame or commende tho bokis that thanne first thei wolden blame or com- mende : for bi good resounys doom and bi the oolde wijs prouerbe, A man schidde hlame or commende as he fyndeth, and so aftir that he hath founde cause to blame or comende he myite blame or comende ; and not bifore eer he eny suche causis fyndeth, and eer he aftir eny suche causis- sechith. And certis the con- trarie doing of this wijs prouerbe dooth miche sorow among simple lay poj)le, yuel lad forth biforo and wors confermed bi a wickid scole of heretikis, which is not lit al quenchid.
X. Chapiter.
TniRTEENTn AXD LAST CON
The xiij'\ principal conclusioun or trouthe is this : TlSnfsTEurS'i?: Thei that wolen aske and seie, thus, " V/liere fyndist ubk'Se"poct^^^^^^^ thou it groundid in Holi Scripture?'' as tliouj ellis it hlratnuhr^ is 1^0 1 wortlii to bc take for trewe, whanne euere eny rt'olx!;ocra*''^''gouernance or trouthe sufficientli grondid in lawe of to h/'VIIuS hf"" kin(le and in moral philsophi is affermcd and mynys- ;;adier.v. ^^.-j ^^ j^^^^^^ ^^^ |^gj^ many of tho xj. gouernauncis
and treuthis whiclie schulen be tretid aftir in this present book : whiche ben setting vp of ymagis in liite y)lacis of the bodili chirche, pilgrimages doon ])riueli, and pilgrimages doon openli bi lay men and bi preestis and bischopis vnto the memorialis or
THE FIRST PART. 49
mynde placis of seintis, and the endewing of preestis chap. x. bi rentis and bi vnmou€!able possessiouns, and siiche otliere) asken tho wliilis in lijk maner vnresonabili and lijk vnskilfulli and lijk reprouabili, as if tliei wolden aske and seie thus, — " Where findist thou it " grondid in Holi Scripture V whanne a treuth and a conclusioun of grammer is affermed and seid to hem : or ellis thus, '' Where findist thou it groundid in trilour " craft V whanne that a point or a treuthe and a con- clusioun of sadeler craft is affermed, seid, and mynistrid to hem: or ellis thus, ''Where fyndist thou it groundid " in bocheri f whanne a point or a treuthe and conclu- sioun of masonrie is affermed and seid and mynystrid to hem.
This present xii]*'. conclusioun mai be proued thus : Proof of the con-
-c ,-, .1--1 PI elusion. Divinity
-CiUen as grammer and dyuynyte ben ii. dvuerse lacul- and moral pinio-
-.1 . n ■, " p 1 IT 1 ^ sophyaretwo
tees and kunnyngis, and theriore ben vnmedlid, and distinct sciences. ech of hem hath his propre to him boundis and markis, how fer and no ferther he schal strecche him- silf vpon maters, treuthis, and conclusions, and not to^ entirmete neither entermeene with eny other facultees boundis ; and euen as sadelarie and talarie ben ij. dyuerse facultees and kunnyngis, and therfore ben vnmedlid, and ech of hem hath his propre to him boundis and markis, how fer and no ferther he schal strecche him silf forth vpon maters, treuthis, and con- clusions, and not entircomune with eny other craft or faculte in conclusiouns and treuthis : so it is that the faculte of the seid moral philsophie and tlie faculte of pure dyvynite or the Holi Scripture ben ij. dyuerse facultees, ech of hem hauyng his propre to him boundis and markis, and ech of hem having his propre to him treuthis and conclusiouns to be groundid in him, as the bifore sett six firste conclusiouns schewen.
' to inserted, perhaps wrongly, by a Intel* hand,
D
50
PECOCKS REPRESSOR.
frr.vp. X.
An objoolion answered.
Wlierfore folewitli tliat lie vnre.sonabili and reprouabili ji.skitli, which askith where a treuthe of moral phil- sophi is groiiiidid in pure div^niyte or in Holi Scvi]^- ture, and wole not ellis trowe it to be trewe ; lijk a,s lie schulde vnresonabili and repi'ouabili aske, if ho {iskid of a treuthe in masonry, where it is ground id in carpentrie ; and wolde not ellis trowe it be trewe, but if it were groundid in carpentrie.
No man obiecte here atens me ^ to be aboute foiio falsifie this present xiij^ conclusioun ; and that, foras- miche as sporiers in Londoun gilden her sporis whiche thei maken, and cutelers in Londoun gilden her knyfis whiche thei maken, as tliout therfore sporiorie and cutellerie entermeeneden and enterfereden with gold- smytli craft, and that these craftis kepten not to hem silf her propre and seuerel to hem silf boundis and markis. For certis thout the sporier and the cuteler be leerned in thilk point of goldsmyth craft which is gilding, and therefore thei vsen thilk point and deede and trouthe of goldsmyth craft, tit thilk point of gilding is not of her craft, but oonli of goldsmyth craft : and so the craftis ben vnmedlid, thou^ oon werkman be leerned in hem bothe and vse hem bothe, ri^t as if ocm man had lernid- the al hool craft of goldsmythi and the al hool craft of cutleri, and wolde holde schoppis of bothe, and Avirche sumwhile the oon craft and sumwhile the other craft, ^it herfore tho craftis in thilk man ben not the lasse dyuerse, ne neuer the lasse kepen her seueralte in boundis and markis as in hem silf, thou^ oon man be leerned in hem bothe and can wirche hem bothe and hath hem bothe. ^it it is impossible the oon of tho craftis forto entre and entermete with the trouthis of the othere, thout oon man can wirche in hem bothe : for
' The IMS. oi'iginally had to mc, hut the (o is scraped out.
- Icrnid interllneated in a later (?) hand.
THE FIKST PART. 51
thcinne tho ij. craftis weren not ij. dyuerse craftis not Chap^x, subordynat. And thus outte be avoidid this obiec- cioun, ri^t as thout a man were a knyit and a preest ; ^it knytthode in thilk man is as fer a twynne fro preesthode in the same man, (as bi her bothe natnris and beingis, tho at not yn place or persoon,) as ben kny^thode in oon persoon and preesthode in an other persoon.
In this wise bi these xiii. bifore p'oino- conclusions These thirteen
,,., , rv'Tii'T 1 principal conehi-
is vm-ootid and uppluckid, and sumcientli rebukid and sions are a suffi-
... . . cient refutation
proued for vntrewe, the firste of the iij. opiniouns of the first error.
spoken and sett forth in the bigynnyng of this present
book in the first chapiter. And also bi these same
xiij. conclusiouns and her proofis ben weel adauntid
the wanton and vnkuimyng bering of hem whiche
wolen not allowe eny gouernaunce to be the la we and
seruice of God, inlasse than it be grondid in Holi
Scripture ; as thout thei schulden preise and worschipe
tlier yii God the more and plese God the more, tliat
thei apprisen so miche Holi Scripture. For wite thei
weel with oute eny doute that God is neither preisid,
neither worschipid, neither plesid bi vntrouthe or bi
lesing. If eny man make of Holi Scripture and
apprise it, euen as treuthe is and no more than truthe
is, God is ther yn plesid ; and if eny man wole make
of Holi Scripture or of eny creature in heuene or in
erthe more than treuthe is that he be maad of and
be apprisid, God is ther yn displesid.
And ferther thus : If eny man be feerd lest he Tiiere is as much
^T./>i 1 TT r»TTTO( cl answer in under-
trespace to God if he make ouer litle of Hon Scrip- vahiing the in-
, T • • p 1 /-\ ward Scripture
ture, which is the outward writinof of the Gold Testa- of reason as in
^ . , undervalunig
ment and of the Newe, y aske whi is he not afeerd the outward
•^ Scripture of the
lest he make ouer litle and apprise ouer litle the ^i^^<^- inward Scripture of the bifore spoken lawe of kinde writen bi God^ him silf in mannis soule, whanne he
» hhjod, MS.
D 2
52 PECOCK's REPRESSOrv.
Cnxr. X. made mannis soule to liis ymage and likiies ? Of which inward Scripture Poul spekitli, Romans ij^ c.. and leremye in his xxxj^ chapiter ; and Poul takith the same processe, Hebr. viij°. c. For certis tliis in- ward book or Scrip tm-e of la we of kinde is more necessarie to Cristen men, and is more worthi than is the outvrard Bible and the kunnyng ther of, as fer as thei bothe treten of the more parti of Goddis lawe to man, as mai be taken bi the vij^ conclusioun and his proof, and bi the x^ conclusion and his proof. Further proof ^nd more proof therto ech man may se at ful, if
to 1)0 found ui i ^
vecocya Just lie y^role rede and studie in the book clepid The iust
opprtsnig of ^
jioiyScripUire. apprising of Holi Scripture, which book if eny man wole wijsli reedc and perfitli vndirstonde with this proces now afore going fro the bigynnyng of this book hidir to, y wole leie myn arme to be smyte of, but that he sclial consente in his witt withinforth, wole he nyle he, amagrey his heed, that alle these now bifore going xiij. conclusiouns ben trewe, and that the firste of the iij. opinions sett bifore in the bigynnyng of this book is vntrewe.
Certain toxts of Tlie tcxtis bifore alleo'o-id in the firste chapiter of
tho Gospels, 1 . 1 , -»r .. 1 T 1 1-1
ciuotod in favour this book, Mat. xxii^ c. and lohun v^ c., whicli
of the first opi- ^ ^ ^ ^ r, ^
nion, disousscd the lioldcrs of the now seid first opiiiioun weenen
and oxplanied. t i 'n • • i t-.
grounden tlulk same opinioun, goon not therto. Foi-- wlii, if the processis forth and afore tho textis ligging be weel and diligentli considerid, it schal be open to ech such reeder and considerer, that tho ij. textis seruen and remytten or senden into othere Scripturis of prophecie whiche grounden feith : the oon of hem remittith or sendith into Scripture of prophecie, whicli schulde grounds feith of the lasts resurreccioun ; and the other sendith into Scripture of prophecie, which schulde grounde feith of Cristis incarnacioun. And sithen neuer neither of hem remyttith or sendith into other Scripture, whiche schulde S})eke of maters being in lawe of kinde and in moral philsophie
THE FIRST PART. 53
to be groundicl tlier yn, tlieribre neiier neither of ^"^^- ^- tho ij. textis, the oon Mat. xxij°. c. and the other lohun v"". c. alleggid bifore in the firste chapiter, where the firste opinioun is sett, serueth neither forto gronnde neither forto verrifie the seid firste opinioun. And thout the lay peple wolden holde that cclie treuthe and conclusioun and article of catholik feitli is groundid in Holi Scripture, so that ellis he is not to be take for catholik feith, y wolde not make me - miche bisi forto seie ther atens.
xj. Chapiter. Ferthermore, for as miche as holders of the first f}*^^ej ^^""^^ "^
the Epistles and Revelation shall be similarly dis- cussed in chapter.
oj)inioun glorien miche in these text is now to be ^g^sfii^fariy'^Jfj^^^ rehercid, it is f ul good with this that is seid forto ^{jf ^^ "^ ^^"^ sette forth also dewe vndirstondingis of tho textis.
The firste of tho textis is writen i. Cor. xiiii^ c. in The first text,
'' and the use made
the eende thus: Sotheh %f em/ man vnknowith, /lep/it.- origin of
"^ , '^ . the expression
schal he vnknowun. Bi this text thei taken that iVcnoicnmcnas
applied by the
eny man knowith not or putte not in what he mai Loiiardstothem-
•^ ^ ■*■ , , selves.
his bisynes forto leerne the writing of the Bible, as it lijth in text, namelich the writing of the IN ewe Testa- ment, he schal be vnknowen of God forto be eny of hise. And for this, that thei bisien hem silf forto leerne and knowe the Bible, namelich the Newe Tes- tament, in the forme as it is writun word bi word in the Bible, thei teuen a name propre to hem silf and clepen hem silf "knowun men," as thout alle othere than hem ben vnknowun ; and whanne oon of hem talkith with an other of hem of sum other iij®. man. the heerer wole aske thus: "Is he a knowen man?" and if it answerid to him thus : '' ^lie, he is a knowen "man," al is saaf, perel is not forto dele with him; and if it be answerid to him thus : " He is no knowen " man,'' thamie perel is castid forto miche homeli dele with him.
54; pecock's rephessor.
CiiAr. XI. The ij*". text is Avritun ij^ Cor. iiij''. c. in the bi-
Tho second text, gyiiiiyno- Avliere Poul seitli thus : Tlud and if oure
and the use made ^^ ,.. -,.. -, , i • i
of it. xLuangeLtG 'is couered, it is couered to hem w/tiche
sp'dlen; in ivhich God of this tvoiid hath hllndid the- r/iyndls or ivittis of vnfeithful onen, that the lilting or deerinrj of the Euangelie of the glorie of Crist, which is the ymage of God, schlne ^ not. Of which now rehercid text thei taken that who euer is a persoon of saluacioun schal soone vndirstonde the trewe nieenyng of Holi Scripture, namelicli of al the Newe Testament, as weel of the Apocalips as of the othere deel, if he attende therto. And the now seid trewe and dewe vndirstonding of Holi Scriptm-e schal not be hid to sechers aftir it, saue to hem whiche schulen perische and be not saued. And ferthirmore alle hem whiche ben bifore clepid knowen men thei holden forto be children of saluacioun or nyte to saluacioun, and alle othere men and wommen thei holden as en'ing scheep in perel of perisching ; and al for that thei taken of the ij*"'. text that to the bifore seid men callid knowen men the Euangelie is not couered, and to alle othere men the Euangelie is couered ; not withstonding that in trouthe to seie of tho men clepid of him silf knowen men the verri lawe of kinde and of feith, (as it is pureli in itsilf, and so the substancial lawe of God to man in erthe,) is wors knowen than of manye othere, whiche it not leernen in Av^ordis of the Bible but in wordis writun in othere bokis, as here upon y durste leie a waiour of lesing mjai arme, and that for tho experience which y haue therin upon the kunnyngis of men in ener either of the ij. now spoken sortis.
The third toxt, The iij". tcxt is writuu Apocalips" laste chapiter in
•and the use *^ . . • i i r •
made or it. the eende where it is seid thus: / wdvesse to ech
Ksc/iincth, MS.; but llic th is | -Opoc.,MS. scratched out.
THE FIKST PART, 55
heerer the tuordis of the pvophecie of this book If cnAr^xi.
eny man schal putte to hem, putte God upon him
the veniauncis writun in this hook. And if eny
rtian schal take awey fro the xvordis of the hook of
this pvophecie, God take aivey his part fro the hook
of lijf o^nd fro the holl citee, and fro tho thingis
luhiche hen ivritim in this hook. Bi this book of
prophecie which is spoken of in this iij''. text thei
vndirstonden ^ the hool Bible or the Newe Testament,.
and of this iij''. text thei taken this, that to Holi
Writt men schukle not sett eny exposiciouns, deckira-
cions, or glosis, no more than that men outten take
awei fro Holi Writt eny proces or parti writen in
Holi Writt ; and if eny man sette such now seid
exposiciouns, whiche ben not open bi sum text in
Holi Writt, he is cursid.
That the no^^ bifore seid vndirstondin2'\ whiche thei The first text
.°' explained. The
teuen to the firste of the iii. textis, is vntrewe and ignorance m-
7 ^ J ^ tended by St.
vndew to him, y proue thus : Whanne Poule wroot ^^^^^^ ^^ ^^^}. !??■
^ -^ ^ norance of the
thilk first texte i. Cor. xiiij^ chapiter : Sot! tell if 6>^2/ SmeSs'jrf '^' man knoivith not, he schal he vnknovjen, he spake of a gJcond e %t\c thing to be knowun, which thing than was presentli. Jfiia^is ^ntujie Forwhi he seith not thus : Who euere schal vnknoive, JotThcn wnTten he schal not he knoive, but he seith thus : Who euer vnknovjith, he schal not he knoivun. But so it is that the al hool Bible was not thanne. Forwhi the al hool writyng of Newe Testament was not thanne. Wherfore Poul meened not and vndirstode not in thilke wordis forto speke of the writing of the al hool Bible, or of the writing of the Newe Testament, of whiche neuer neither thanne was, that whoeuer knowith not thilk writing he schal be vnknowun of God. That in thilk tyme, whanne Poul wrote tho wordis, the al hool writing of the Newe Testament
vndirstode, MS.
5G
PECOCK S llEPRESSOPv.
On AT. XI.
()thov1)ooks, as the K[)ist!os to the Uphc'siaiis, Pliilil)pians, Colossians, not yet wi'ittou.
wa.s not, y prone thus. In tliilk tyme he wrote his Firste Epistle to the Corintheis. Wherfore in thilk tyme this parti of Holi Writt and of the Newe Tes- tament v/as not, which is now the ij^ E})istle to the Corintheis. Also, whanne Poul wrote the firste text, the Apocalips was not writen ; forwhi lohun wrote the Apocalips whanne he was in exile in Pathmos, as he seith him silf the [first] ^ chapiter of the Apocalips; and in thilk exile he was not bifore the laste ^eer of Domician, Emperour of Rome. But Poul was slain bifore the tyme of this exile bi almost xxx^'. leer : for Poul was slain of the Emperour Nero, in the last jeer of Nero. Wherfore folewith needis that not al the hool wi-iting of the Newe Testament neither of the al iiool Bible was, whanne Poul wrote the first bifore sett text i. Cor. xiiij^. c.
Also Poul wrote hise bothe Epistlis to Corinthies eer he came to Rome, and eer he was prisoned there. Forwhi Poul w^rote his Firste Epistle to the Corintheis whamie he was at Ephesie, and whanne he was in purpos for to come aftirward into Corinthe, as it is open bi the last chapiter of the same First Epistle to Corintheis. Also he wrote his ij^ Epistle to the Co- rintheis whanne he was at Troade, as it is open bi the ij^ chapiter of the same ij^ Epistle to the Corin- tlieis, and whanne he was in hope forto come aftir- ward to Corinthe, as it is open bi the firste and ij^ and last chapiter of the same ij*". Epistle to Corintheis. And herwith open it is that Poul came neuer to Efi^esi, neither to Troade, neither purposid forto come to Corinthe after he was jmsoned in Rome, and after he lay in boundis at Rome; for he was not delyuered fro tho bondis into his deeth, as it is o]^en bi the ij^ Epistle to Thimothie, the [fourth]^ chapiter. Wher-
' A space left in the MS. for tlic number.
THE FIKST PAPvT.
57
fore nedis ifc is trewe that Poul wrote liise bothe cuAr. xi.
Epistlis to Corintheis eer he was bounclen by prison-
yng in Rome ; but his Epistle to the Effesies and his
Epistle to the Philipensis and his Epistle to Colocencis
he wrote whanne he was in prisoun at Rome, as it
mai be tak bi the same epistlis, and as lerom ther-
fore witnessith in the prologis^ of the same epistlis.
And also his Secunde Epistle to Thimothie Poul wrote
whanne he was in prisoun at Rome litle bifore his
deeth, as it is open bi what Poul seith in the same
epistle, that tyme of his resolucioun (that is to seie
of the departing bitwixe his bodi and his soule) was
than neize} Wherfore needis folewith that not al the
writing of the hool Bible (forwhi not al the writing
of the hool Newe Testament) was, whanne Poul wrote
the first bifore sett text i. Cor. xiiij". c. And if this
be trewe, he wolde not seie whanne he wrote the
seid first text, that who vnknowith the al hool
writing which we now han of the Newe Testament,
he schal not be saued ; and so folewith that tho
whiche in the seid first text vndirstonden thilk text
forto meene of the hool writing, which we now han of
the Newe Testament, vndirstonden thilk text amys.
Also thus : Thilk wordis of the first text which Poul st. Paul's words writith i. Cor. xiiij^ c. were trewe bifore Poul was equally true conuertid to feith, and bifore eny writing of the wiiatever of tL Newe Testament was bigunne. Forwhi eer Matheu, was written. ' or Mark, or Luk, or loliun wroten, and eer Poul or Petir or lame or ludas wrote, it was trewe that wlio euer bi his owne necligence and bi his owne fre wil vnknowith the la we, which he is bounden to knowe, schal be vnkuowen of God, but if he amende thilk
^ These prologues (whoever may- be their author) are prefixed to the Epistles in the Vulgate : they do not, however, iu every case bear
out Pecock's assertion. The pro- logue to the Epist. ad Col. says : Scribit Apostolus eis ab Epheso. 2 thd-neiye, MS.
58 PKCOCKS llEPKESSOPv.
CiFAT^xi. dcfjiut : and more than this can not l)e take bi the seid iirst text of Poul, whaime he seith thns : Who euer vnhioiu'ith, he schal he vnhioiven. Wherfore ful- ewith that tlie other vndirstonding, bi which summen streynen^ thilk text forto speke of the writing which we han now of tlie Newe Testament, is not dewe to him, namelicli sithen in tliilk text no mensionn is maad of eny wi'iting. And therfore whi schukle it be seid that needis thilk text is to be vnderstonde of the writing which we now lian of the Newe Testament? And thus it is now o})ened, bi this laste now mad argument, which is the trewe and dewe vndirstonding of the same text. tih; iirnoraiice of Whcrfore sithcu ccli Cristcu man and womman,
ulucli lit; .sposiks,
ni.iybc removed thout thci ucucre rcdc oon word in the Bible, or
l).v oilier means / ^ '
better than tliout thei ucuerc lerne bi oon claies labour tlier yn,
liy the Bible. 7 .
The Lollards ro- mowc lecme and kepe as miche lawe of kinde as God
proved lor their ^ i
boast of sui>erior charm til licm forto leerne and kepe, and as miche
kiiowledire. O ^ I '
lawe of feith as God chargith hem forto leerne and kepe, and mowe leerne as miche feith not being lawe to hem how miche God chargith hem forto leerne and kiiowe ; and therfore al that Cristen men and wom- mcn out ten leerne, thei mowe leerne out of the Bible, and bi bokis treuli drawen out of lawe of kinde and out of the Bible: — the, and sitlien al this thei mowe leerne and kunue more pleinli and more fulli and sooner than thei mowe it leerne in the Bible., (as it folewith out and fro the vj''. and vij^ and x'. bifore sett conclusiouns, and as experience WT)le nedis proue to eche asaier for to lerne The donct and his Folewer in to Cristen rel'njlouv, Tlie hook of Cristen religioun, The fdlivf/ of the iiij. Uihlis, with othere bookis an- ncxid and knyt to The hook of Cristen relicfioun) it nniste needis folewe that al the kunnyng, whos igno-
sliifiicn, MS., tUo c bciug iu u later hauci.
THE FIRST PART. 59
raunce is so perilose as Poiil spekitli of in the lirste chap. xi. bifore seid text, may be bad better out of the Bible by reding and studiyng and leernyng in the o there seid writingis, than bi reding and studiyng and leern- yng in the Bible oonli. And if this be trewe (as it is proued at ful now to be trewe), y mai seie to ech of these men AYhiche so glorien for her kunnyng and leernyng in the Bible oonli or in the Newe Testament oonli, and enhaunsen hem silf in her owne myndes - therbi aboue othere men not so in the Bible reding studiyng, and leernyng, what Seint Poul, Romans [third] ^ c., seith in sumwhat lijk caas to the conuersis of the lewis, forthat thei enhaunciden hem silf aboue the conuersis of the hethen men, bi cause the conuersis of the lewis had red bifore and studied and leerned the Oold Testament, and so hadden not leerned the conuersis of the hethen men. Where he seith thus : Where is thi gloriyng ? He is exclndid. Bi what latue is he excludid ? Certis hi the laive of Jdnde and of feith, which mowe be leerned of tho lay peple and also of clerkis, thout thei not rede and studie in the Bible oonly forto it leerne : the, and mowe be leerned^ of hem soonei', clerelier, and fuller, than bi reeding and studiyng in the Bible oonli, and that bi reding and studiyng in the othere seid bokis. And therfore thi " gloriyng is excludid."
xij. Chapiter. That the vnderstonding which thei assignen to the The second text
discussod ^^llo
secunde bifore sett text, writen ij^. Cor. iiij^. c., forto Gospei spoken of seie that ther yn thilk text bi the Euangely Poul not tiie writing
' A space left for the number in | - Icrerncd, MS, the MS.
60 pecock's repressor.
CfiAr^ii. viidirstode and meened the writing of the Newe Tes- oftiicNowTcs. tiunent, is not dewe ther to vndirstondin^, y proue
tanicut, imicli of ' o' ^ 1
^y!li(•h wasnot thus : Whanne Poul wroot thilk ii^ text to the Co-
tlicu written. . , . . ,
imthies, seiyng thus, If oure Euangeiie he couered or he hid, it is couered to hem that perischeoi, the Eiiangelie of which he spekith in thilk text was had thanne presentli. Forwhi the text speking of thilk Eiiangelie spekith of it presentli, and not as of a thing aftir thanne to come. But the hool writing of the Newe Testament was not tharnie had, as it is schewid now bifore in arguyng atens the mis vndir- stonding of the firste text. Wherfore by thilk Euan- gelie, of which Poul spekith in the seid ij^ text, he vnderstode not the hool writing which is now had of the Newe Testament. Tiic Gospel an. Also thus : Bifore and eer than eny word was wiiten
ton or to any
wriitoii docu- of the Ncwc Testament, the Euano^elie of God was,
mont whatovcr, , . .
Riui dates from whicli to allc men outte be denouncid, and whiche alle
the ascension of /
Christ. men out ten receyue, whanne it schulde be to hem
denouncid. Wherfore the Euangelie of God is not the writing of the Newe Testament, for thanne the same thing had be bifore him silf, and eer than he was him silf, which includith repugnaunce. That the Euangeli of God was, bifore and eer than eny word was wi'iten of the Newe Testament, y proue thus : The Euangelie of God which was to be denouncid to alle })eple was in the dai in which Crist stied up into heuen : forwlii he seide thanne to hise disciplis : Go le, and irreche ze the Euangelie to ech creature. And open it is that he thanne bade not to hem forto preche any Euangelie which thanne was not and wliicli thei thanne not knewen, but which thanne was and which thei thanne knewen ; and as thanne no word was writen of tlie Newe Testament, as it is open ynou^. Wherfore folew- ith needis that the Euangelie which alle men schulden aftirward receyue into her saluacioun Avas, eer eny word was Avritun of the Newe Testament.
THE FIRST PART. 61
Also thus : Wliamie euere the Apostilis prechiden the chap. xii. Euangelie of God, thanne thilk Euangelie was. For whi The Gospoi no thing was prechid, eer than it was : but so it is Spos^tics o/tiie^ that the Euangelie of God was prechid bi the Apostlis dSos oAhe four soone aftir the Pentecost day, whanne thei hadden ^^^^ "^^ ^^'^^ ^' receyued the Holi Goost and kunnyng of langage, and whanne thei (5ontinueden so in preching bi manye teeris eer they wroten. Wher fore the Euangelie of God (which Poul and othere Apostilis prechiden) was, eer any word was writen of the Newe Testament. And if this be trewe, thanne sithen the ij^. seid text of Poul spekith of noon other Euangelie than of the Euangelie of God, for neither he neither eny creature ouite seie him to haue a propre Euangelie bisidis the Euangelie of God, it folewith nedis that Poul in his ij". text bifore alleggid, ij. Cor. xiiij'^. c., meeneth and vnderstondith of this Euangelie of God, which was bifore and eer than the Newe Testament was writen, and eer than this writing which we now han of the Newe Testament was, and so not as forto signifie this writing of the Newe Testament the ij^ text ou^tc take his dew vnderstonding.^ Certis stories maken mension that Matheu wrote what he wrote of the Gospel in the xP. teer of Crist, and Mark wrote what he wrote of the Gospel in the xliij°. teer of Crist, and Luk, (as it is open bi his owne prolog into what he wrote of the Gospel,) he wrote aftir othere writers, and (as summe stori seith) lohun wrote what he wrote of the Gospel aboute the eende of his lijf aftir his comyng fro exile after the Ixxx^ leer of Crist. Wherto sowneth sumwhat the epistle which Dionyse wrote to lohun being in exile, as thout Dionise schulde in thilk epistle haue prophecied lohun to be delyuered fro exile and forto write of the Gospel of
vnderstondhiging, MS.
62 pecock's repressor.
CiiATjcii. God.^ And jit in al this while tlie Euangelie of God was, and the Gospel of God was ; and it was not " couered, but to hem that perischiden." Wlierfore the sentence and what is vnderstonde bi the seid ij^ text of Poul was, eer Poid wroot thilk text, and eer any writing of the Newe Testament was in erthe. And therfore the verri dew sentence and })rc)pre vndir- stonding of thilk ij^ text is not needis to be of the writing of the Newe Testament. Forwhi the sentence of thilk text is of the Euangeli of God prechid bi Poul, which Euangelie was prechid eer Poul was con- uertid and eer eny writing of the Newe Testament was. The true o\-- Certis tliis Euaugelie (which includith la we of kinde
sivoii.i text. and lawe of feitli touen bi Crist, and includith also other feith tau^t bi Crist which is not lawe to man) is not couered, that is to sei, is not so derk that it be not bileeued and receyued and performed ; saue in tho men whiche schulen not bileeue to it and re- ceyue it, wlianne it is denouncid to hem, and therfore whiche schulen perische, for that thei not receyuen and bileeuen what is bi the Euangelie of God to be bileeued and receyued : and this was trewe eer the writin^r of the Newe Testament was. And this is tho trewe and dew vnderstonding of the seid ij^ text ij. Cor. iiij*'. c. where it is seid thus: If on re Euan- (jolie he couered, it is couered to hem whiche spillen : and that this is the verri trewe and dew vndirstond- ing of the same text the processe next without meene therto folewing schewith openli ynouj, which processe is bifore with the same text in the bigynnyng of tins present chapiter rehercid. Tiiovaii.piory Excludid therfore is thi gloriyng, which thou tookist
kiiowi'.l'ijrl'rc- iuto tlicc bl tliis that thou leernedist and studiedist
DioTiys. Areop. Kp. x. (Op., torn. ii.. p. 179. Ed. Cord.) It is almost needless to say that this is a spurious produetion.
THE FIRST TART. 03
in the wordis and letter of the al liool Bible, or of cnAPji:ii,
Paul's vei)i'oof of
the Newe Testament aloone, and bi the mys vndir- ^'"^^^'^- ^^•
stonding of this ij^ bifore rehercid text of Poul ; and iaCieto' tho^"'"
therbi enhaimcidist thi silf abone thi Cristen Ini- ^^^'^^^'^'
theren and sistren not so in wordis and letter of the
Bible leerned. Excludid certis is thi gloriyng therbi
taken, and verrili it is excludid bi this that thin vn-
trewe vnderstonding of thilk ij®. text, (the, and thin
vntrewe vndirstonding of also the first text) ben in-
proned here, and the trewe and dev/e vndirstondingis
ben to hem here sett and assigned. Be waar ther-
fore frohens forthward that noon of ton, so as le han
bifore this, giorie and enhaunce ton silf aboue alle
othere Cristen not so leerned in the text of the Bible
as le ben, lest that y (which haue experience of toure
connersacioun not according with the comaundementis
of the Bible) seie to ech of ^ou what Poul seide in
sumwhat lijk caas to the conuersis of lewis, Romans
ij^. c. fro the bigynnyng of the same chapiter into
weel toward the eende, where Poul in the bigynning
seith thus : Wherfore thou art vnexcusahle, ech onan
that deemest : for in what thing thou demest the other
man thou conde'm^nest thi silf, for thou doost the same
thingis whiehe thovy deemest, et cetera. And after there
thus : Accepcioun of persoones is not anentis God :
for %vho euere han sy noted withoute the lavje schulen
perische with oute the lawe. And tuho euere han syn~
ned in the lawe thei schulen he deemed bi the lawe :
for the heerers of the lawe ben not iust anentis God,
but the doers of the lawe schulen be onad iust. For
whanne hethen onen, whiehe han not laiue, doon hindeli
tho thingis ^vhiche ben of the lawe, thanne thei not
hauyng such laiue ben laive to hem silf, that schewen
the werh of the laiue writen in her hertis. For the
conscience of hem yeldith to hem a witnessing bitwixe
hem silf of thouztis, whiehe ben accusing or defending,
in the dai whanne God schal deeme the j^'i'iuy thingis
64
PECOCK S REPRESSOR.
CiTAP. XII.
The third text discussed aiul explained. St. Jolm's eurse does not apply to fj:losses and interpretations ul' Seriplun; freneraily, or of the Ai)o<-alypse ill i)artienlar ; it applies to a mu- tilation of the text of tliat par- ticular book.
of men aftir mi Gospel hi lesu^ Crist. But if thou art a named lew, (or ellis for this present purpos for to seie thus : but if thou art a named knowun man,) and restlst in the lavje, and hast glorie in God, and hast hnoiven his wil, and thou leerid in the lawe yrouest the more j^'^^ofltahle thingis, and trustist thi silf to he a leder of hlynd men, the lizt of hem that hen in derJcnessis, and techer of vmvise men, a maister of long children, that hast the foorme of kunnyng and of trouthe in the laive: ivhat thanneP techist thou another, and techist not thi silf? Thou that preehlst me schal not stele, stelist ? Thou that techist me schal do noon aduoutrie, doost avoutrie ? Thou that lulatist maivmetrie, doost sacrilegie ? Thou that hast glorie in the lawe, vmuorschipist God hi hrehing of the lawe ? Thus miche there and ful miche lijk to this present purpos.
That the vndirstonding which this bifore seid pejilc leueth to the iij^ bifore allegid text, Apocalips Liste chapiter, in the eende, is not dew vndirstonding, y proue thus : The curs of whiche the iij^ text spekith is not jouen but to hem that amys treten the Apocalips, as it is open bi tlie same iij". text. Wherfore bi thilk text it is not seid that eny curs is touen to eny men amys treting eny other parti of the Newe Testament. Also thus : Oonli he, that makith the text of a book lenger than he is, settith to the wordis of thilk book ; and oonli he, which makith the text of a book be schorter than he is, takith fro the wordis of thilk book. But so it is, that if a man makith a exposicioun or a declara- cioun to the text of a book, he makith not the book neither eny text of the book to be therbi the lenger or the schorter. Wherfore he in that settith not or put- tith not to the l^ook or to the wordis of the book,
' ihil, MS.
- The note of interrogation seems
necessary, but there is no stop in the MS.
THE FIRST PART. 65
neither takith therfro ; and tlierfore thout a man ex- cu.w. xit. powne the Apocalips or eny other hook or processe or text of the Newe Testament, he is not therfore in the curs of which it is spoken in the seid iij^ text. And so open it is that the bifore seid persoons vndirstonden amys the same seid iij°. text. But the trewe and verry vndirstonding ther of is this : That no man vndir peyne^ of the seid cm-s schulde encrece or decrece the text or proces of the same book clepid the Apoca- lips, as perauenture, if this thretenyng hadde not be touen, summen wolden haue do in encrecing or de- creeing ; bicause that the Apocalips is morre wondirful than othere writingis of the Newe Testament ben. Also treuthe is that tho bifore seid men wolen ex- powne the Apocalips and othere placis of the Newe Testament, whanne euere eny of tho processis ben alleggid atens hem and atens her opiniouns. Wher- fore bi her vnderstonding which thei taken of the seid iij®. text, that alle expowners and glose teuers to Holi Scripture ben cursid,^ thei muste needis graunte hem silf to be cursid.
Now, Sires, whiche schulen rede this book, thout Apology for the
' ' ... . / length of this
thorut out this present xij^ chapiter y have taried upon chapter. thing which is as of in it silf litle worthi or not worth i to be spoken or writun, bi cause this present chapiter is reprouyng a thing which berith openli ynout with him his owne reproof, tit bi cause that the persoones bifore seid glorien ful veinli and fal childli and lewdeli in tho iij. textis bifore in this chapiter tretid, and that aboue her gloriyng bi whiche in manie othere thei glorien, ech reder of this present chapiter haue pacience in his reding and haue me excusid of therof so long writing.
' vndir peijne. MS. | "^ acursid, MS. (first hand).
66
PECOCKS REPRESSOR.
xiij. Chapiter.
The sweetness of Scripture the ground of the first erroneous opinion above mentioned. Such ground unreasonable.
A GREET cause wlii tliei of the lay parti which han vsid the hool Bible or oonli the Newe Testament in her modris langage han holde the seid first opinioun was thi.s, that the reeding in the Bible, namelich in the historial parties of the Oold Testament and of the Newe, is miche delectable and sweete, and di-awith the reders into a deuocioun and a loue to God and fro lone and deinte of the world ; as y haue had her of experience upon^ siiche reders and upon her now seid disposicioun. And thanne bi cause that the seid reed- ing was to hem so graceful, and so delectable, and into the seid eende so profitable, it fil into her con- ceit forto trowe ful soone, enformyng and tising ther to vnsufflcienti leerned clerkis, that God had mad or purueied the Bible to mennis bihoue after as it were or bi the vtterist degre of his power and kun- nyng for to so ordeyne, and ther fore al the hoole Bible (or, as summen trowiden, the Newe Testament) schulde conteyne al that is to be doon in the lawe and seruice to God bi Ci'isten men, withoute nede to haue ther with eny doctrine, ^he, and if y schal seie what hath be seid to myn owne heering, sotheli it hath be seid to me thus, ''that neuere man emd bi " reding or studiyng in the Bible, neither eny man *' mylte erre bi reeding in the Bible, and that for *' such cause as is now seid :" notwithstonding that ther is no book writen in the world bi which a man schal rather take an occasioun forto erre, and that for ful gode and open trewe causis, whiche ben spoken and expressid in the ij". parti of the book clepid The iust appvisiiig of Roll Scripture. But certis thei
' vupon, MS. The word is written vpon and \ipon elsewhere.
I
THE FIBST PART. 67
tooken her mark amys : for thei puttiden al her mo- chap, xiit. tyue in her afFeccioun or wil forto so trowe ; and not in her intelleccioun or resoun ; and in lijk maner doon wommen, for thei reulen hem silf as it were in alle her gouernauncis aftir her affeccioun^ and not aftir resoun, or more aftir afFeccioun than after doom of re- soun ; bi cause that affeccioun in hem is ful strong and resoun in hem is litle, as for the more parti of wommen.
And therfore euen ri^t as a man iugid amys JK^eSuess o? and were foule bigilid and took his mark amys, if^^^^^y- he schukle trowe that in hony were al the cheer, al the coumfort, al the thrift which is in al other mete, bi cause that hony is swettist to him of alle othere metis ; so he is begilid and takith his mark amys, if he therfore trowe that in Holi Scripture is al the doctrine necessarie to man for to serue God and forto kepe his lawe; bi cause that Holi Scripture is so miche delectable, and for that bi thilk delectacioun he bringith yn myche cheer and coumfort and strengthith the wil forto the more do and suffre for God. And so me thinkith to suche men good counseil were for- to seie to hem, that thei be waar of childrenys perel, which is that bi cause children louen sweete meetis and drinkis ful miche, therfore whanne thei comen to feestis thei feeden hem with sweete stonding potagis and with sweete bake metis, and leuen othere sub- stancial and necessarie metis ; trowing that bi so miche tho sweete meetis ben the more holsum, how miche more thei ben swetter than othere metis : and therfore at the laste thei geten to hem therbi bothe losse of dewe nurisching and also sumtyme vilonie. Certis in lijk maner y haue wiste suche men, that han so ouer miche teuen hem to reding in the Bible aloone, haue gete to hern losse of sufficient and profitable leernyng
^ It is not very clear whether the MS. has affectioun or affeccioun.
E 2
68
PECOCK S REPRESSOR.
Chap. XIII,
wliich in otlier wlieiis tliei miiten liaue gete, and also vilonie forto avowe and warante that thei couthen the trewe sentence and trewe vnderstonding of the Bible, whanne and where thei not couthen so vnder- stonde, neither couthen mentene what thei ther ynne vnderstoden, and also forto avowe and warante that in the Bible were miche more and profitabiler and of other soort kunnyng than^ can ther yn be founde. And therfore to alle suche men mai be seid wdiat is seid Prouerbs xxv°. c. in sentence thus : Thou hcfst founde hony, ete therof what is ynouz and no more; lest thou oner filUd caste it vp out ayen, and thanne is it to thee vilonie : and what is writen aftir in the same chapiter there in sentence thus : Forto ete oniche of hony is not good to the eter. So that wharnie euere thou takist upon thee forto vnderstonde ferther in the Bible than thi wit may or can therto suffice with- oute help of a substancial clerk, thanne etist thou of hony more than jtiovlI, and doost at ens the bidding of Seint Poul, Romans xij^ c. soone after the bigynnyng. And whanne thou attendist forto leerne Holi Scrip- ture, and attendist not ther with forto haue eny other leernyng of philsophie or of diuynite, bi thin owne studie in bookis ther of maad or bi teching and infor- macioun of sum sad clerk jouun to thee, thanne thou etist hony aloon and feedist thee with hony oonli. And this feding schal turne into thin vnhoolsumnes, ritt as if thou schuldist ete in bodili maner noon other mete than hony it schulde not be to thee hoolsum.
To tou therfore, whiche fauoren the firste seid opi- nion, I seie the wordis of Seint lame writen in his c. thus: Take ye or receyue ye this grajffid word, may saue zoiire soulis. Receue ye the loore
^ '^ iij.
The diptiity of
tlic Bil)l(! lias its
limits. Th(>
Jews of old, like r-r* ,-i
tho Lollards now, [lirstj
extollod Scrip- 7 . 7
ture above VjfllC/l
measure. St. n ■ i • • n 1 x*
Paul's reproof 01 this present nrste parti
of this book and the
^ tluif, ]\IS.; altered by a later hand into thou.
* A space left for the number in the ^IS.
THE FIRST PART. 69
parties of TJie iust apprising of Holi Scripture, and chap.xiii. receue ;e it as a grafRd word, that is to seie receue t«^,^^«"ii^rp'i"
/ ^ o ' cable to tli(!
je it as a doctrine groundid and foundid in such LoUards also. autorite, which muste needis menteyne the same doc- trine, that no man schal mo we putte it doun. For if he weel considere out of what ground it growith and to what fundament it leeneth, y doute not but that te schulen consente that it is a sureli graffid word, which mai saue ^oure soulis fro manye perilouse errouris and heresies, if into eny suche te ben come ; and mai pre- serue tou that te falle into noon, into which te ellis schulden come. And if te bithenke ^ou weel how it is in werk of this present first parti bitwixe me and tou, certis it is in lijk maner as it was bitwixe Poul and the Cristen whiche at Rome were conuertid fro lewry into Cristenhode. Forwhi in the daies of Seint Poul lewis and tho that weren conuertid fro lewis lawe into Cristenhode magnifieden ouermiche the Gold Testament ; for thoui the oold lawe was good to the kepers therof, tit it was not so good as thei maden therof, namelich in thilk degre in which thei con- ceueden it to be good ; and Poul witing this repressid her ouer miche dignifiyng of the oold lawe, and de- clarid the dignifiyng and the laude of the oold lawe, as he is in treuthe, withynne his propre and seueral boundis and markis. For of this mensioun is maad Romans [the second and third chapters].^ And euen lijk maner is bitwix ^ou and me in these daies. For- whi many of the lay parti dignifien ouer miche the writing of the Newe Testament, and many other digni- fien ouermiche the writing of al the hool Bible, ween- yng that of the now seid writing is verified the bifore rehercid firste opinioun : and y, bi what y can, am aboute fro the bigynnyng of this present book hidir to, and thorut out al the book clepid The iust ap-
A space left in the MS. for the reference.
/ U PECOCK S REPRESSOR.
Chap^iii. 'pvlsing of IIoll Scripture, for to improue and reproue the seid firste opinioun, and for to therbi represse the seid ouermiche dignifiyng of the Newe Testament and of the al hool Bible, and forto putte his trewe and dew dignifiyng withynne his propre to him seueral and dewe markis and boundis, in the maner bifore spokun bi the iij^ principal conclusioun. God therfore grante that as the Romayns obeieden to the open re- soun and proof which Seint Poul made and wrote atens hem, that so ^e obeie to the open proof which y make and Avrite atens ton, thoui y desire not that te obeie to me. The provinces of And whannc al is doon, what euer wil a man liath
Scripture and of . . ,
moral philosophy forto do reuerencc to Hon Scripture, tit sitlien treuthe
must be kei)t , , '^ .
distinct, andthey i.s to be had in al a mannys ojouernamicis, the best
must not be ^ ^ . .
allowed to inter- nrouemaunce in this mater is this : forto suflre lloli
fere with one .....
another. Their Scri])ture abide withinne his owne termys and boimdis,
provinces de- ^ ^ '^ ^ '
fi^ed. and not entre into the boundis and the riii of lawe
of kinde : that is to seie, that he not vsurpe eny grounding which longith to the faculte of lawe of kinde or of moral ])hilsoplii, and so that he not Avrongee the ' lawe of kinde. And atenward, that the seid lawe of kinde kepe him withinne hise owne teermys and boundis, and not entre into boundis and ritt of Holi Scripture : that is to seie, that he not vsurpe eny grounding which longith to Holi Scrip- ture, neither therbi wrongee Holi Scripture ; but that euereither of hem nei^bourly dwelle bisidis the other of hem, and not entermete as in grounding with the other of hem. And this beste gouernaunce schal be performed, if (aftir sentence of the vj. firste conclu- siouns) it be holde^ that Holi Scripture schal grounde tlie conclusiouns and treutliis of Cristen feith, and not eny oon conclusioun or treutlie into whos fynding and
' A stroke is drawn through the | out ; the article seems to be by a later hand, but the corrector I right, seems to have tried to -wash it ) ' biholde, MS.
THE FIRST PART. 7l
grounding doom of manny.s resoun may suffice, with cgAP.xm. concours of the grace which God bi his comoun vni- uersal hi we is woned and is redi alwey teue ; and a^enward, that doom of mannys resoun or lawe of kinde schal founde and gi-ounde tlie conclusiouns and treuthis of Cristen lawe into whos fynding resoun in the now seid maner may suffice, and that he not grounde eny oon conclusioun or treuth of feith ; and but if this gouernaunce be kept, pees, ri^t, and trouthe is not bitwixe hem kept.
Perauenture here summan of the lay party, hold- a reply by ing the seid first opinioun and therfore hoolding atens certain passages the first bifore sett conclusioun, wole renne atens me cited from the
•^1 •,. . P n 1 1 1 -r/ , • Fathers Of the
With summe wntmoris oi ooide and holy Uoctouris church, affirm-
. . ,1 r* , • • 1 ,1 n , ing Scripture to
sownyng into the nrste opinioun and atens the nrste be the ground of conclusioun : not for that he admyttith, receueth, and and practice.
1 -I • f » /% t ■ ■ • /» 1 ^ X GCOCK. S ijElt'lll
alio with the writino^is of tho Doctouris, for thanne he wprk. to be en-
° ' titled The ]ust
schulde smyte him silf with his owne stroke; but for apprising of
•^ -' ^ Doctors, will dis-
that he knowith me admytte and alio we the writingis cuf this subject
•^ . o at length.
of Doctouris, therfore he makith atens me this assaut, in pretending as thoui he wole do to me as Dauid dide to Golie in smyting of of Golie's heed with his owne swerd. Neuertheles sufficient bokeler a^ens this assailing schal be to me a book which y haue bigunne to' write in Latyn, clepid The iust apprising of Doc- touris. For in hiter maner than as thilk book schal teche the writingis of Doctouris to be take in to cre- dence, (whether thei ben of oold or of newe, of holi or of not holi Doctouris), thei outten not be take, as there schal in clerist maner be opened and proued : but bi cause noon of hem, a^ens whom y write this present book, wole so allegge at ens me for eny zele or credence which he him silf hath to what he schal so allegge, therfore it is no nede me forto as here in this booke encerche the writingis of Doctouris sown- yng at ens mi present en tent, and forto cxpowne and
' to ill a later hand.
72
pecock's repressor.
Chap. XIII. clerec her wordis. Perauentur summe of tho writingis viiderstonden of grounding takun vnpropirli and largeli and not propirly, of which maner of taking this word ground or grounding y haue spoken bifore in this book in the eende of the [fifth] ^ chapiter. And summe of tho writingis ben to be vnderstonde in iigure of yperbole or in summe other figuratijf speche, for whanne vpon eny thing spechis or writingis ben maad bi wey of commendaciouu or bi wey of vitupe- racioun, tho spechis ben^ woned be myche fauorid bi liguris excusing what ellis in hem schulde be vntrewe and defauti ; and a greet licence han writers and spek- ers in these now seid causis forto write and speke more wijldeli, than thei schulden be suffrid forto write and speke of the same thing out of these now seid causis. And therfore, brother, be not ouerboold vpon wordis and writingis in suche maters where yn resoun hath to deeme ; but truste ther yn to cleer doom of resoun, and thenke what an oolde Doctour Hillary seith (and sooth it is) that the ivordis of a speker ben to be referrid into the entent vjherto he hem spehith. ^ For therbi ful ofte and ellis not schal be caujt^ of tho wordis the trewe and dew vndir- stonding. But forto seie in oon word what mai be seid in manie, who euer wole for eni Doctouris writ- ing fauore the firste opinioun and countre atens the firste conclusioun, assoile he ther with alle the euy- dencis or argumentis bifore sett into proof of the firste conclusioun. And no more bi me of this vnto other place and tyme.
■ A space left in the ^MS. for tlie number.
- be, MS. (first hand.)
' Intelligentia dictorum ex causis est assumenda diccndi, (juia non sormoni res sed rci est seriiio sub- jectus. S. Hilar., dc Trin., lib. iv, (p. 835. Ed. Boned.) Dicti ratio
ex sensu erit intelligenda dicendi (dicentis, some MSS.) Id., lib. ii. (p. 803. Ed. Bened.) To one or both of these passages Tecock here alludes.
• The MS. probably originally liad faHU,hui an erasure has altered it into cauxt.
THE FIRST PART.
73
xiiij. Chapiter.^
TIOXS THAT MIGHT BE
But certis more scharpeli here risen ii. obiecciouns, Two objec
-,., Till ^ n •• • 1 TJIATMIGIl.-
wliiche the holders of the firste opmioun mitten make made bv the
■^ / HOLDERS OF T
atens me oi resoun thus : Mannys resoun is a thmcf fikst named
/ . . . , ♦^ , . . ^ OPINION STATED:
whiche in hise doomys and iu^ementis ofte failith, as (i). Reason is
•^ ^ ' fallible, and
experience ofte schewith. Wherfore it my tte seme therefore an uu-
^ , -^ . certain rule for
that God wolde not him to be oure renle in deedis o'^i" service to
God. (2) Scrip-
of oure seruice to God. Forwhi this, that God schulde t'"e is moic
' ^ _ vorthy than rea-
make vs forto leene to a thinoj deceyuync: and failinsj ^o". and there-
_ ° ^ J v' o ^ o fore ouffht not
forto performe liis seruice, bifittith - not his wisdom as *«,¥ ™ade
■■■ ..... . subject to rcasor.
it wolde seme. The ij^ obiectioun is this: Holi Scrip- ture is a reuerend thiug and a worthi, sythen that bi it and fro it al the Cristen Chirche of God takith her feith. Wherfore it mi^te seme that God wolde not subdewe or submitte and remytte and sende him to resoun, for to be interpretid and be expowned and dressid into trewe and dewe sense and vndirstonding ; and that bothe for resoun is a reule failing in his doom, and al so for that Holi Scriptures affermyng vpon a mater is more worthi than is the doom of mannis resoun. And therfore sithen, as it semeth, God not so reulith him in hise gouernauncis, that he teuetli a reule which is not sufficient forto reule, or that he puttith the worthier thing vndir reule of the vnworthier thing, it mi^te seme miche of al what y haue bifore tautt in this present book be vntrewe.
• This chapter is misnumbered xiii. in the MS. (the two preceding chapters having been originally numbered xii.), and the error ex- tends throughout the remainder of the First Part. A later hand has corrected the running title in part ;
in this edition, it need hardly be added, the error is corrected throughout.
* The MS. has been corrected from bisittith into hisetlith; but befittith is probably the true read- ing.
74 pecock's kepressor.
CiiAr. XIV. To the firste of these ij. obieccioims y answere Tre first thus : It is ful profitable to mankindc that he haiie A>swERKD, of seable treuthis sure knowing, and that bi si^t of
Our senses are . t 'i^ ^ < L^ • • 1,1
the only pui.io Ucu ; and lit what othere izen or semg power hath for sensible ^ God touen to maukinde forto therwith se, than which
tnitlis. yet they ,/. , p., , ot,.i pi
arc fallible. at sumtyme wolen laile and erre? It is also lul excusable, if _ pi'ofitable to iiiankiiide that he haue sure knowing same remark to of lieei'eable treutliis, and that bi heerinor of eeris ; and
be made of reason ..■,,,■, . pi- ^ ,^ r^ 1
and reasonable lit What otliere eeris or power 01 heering hath (jod
truths, and the " , , -, . / -, i n -i
diificuity urfred 2oue to iiian, tliau wliich at sumtyme schulen laile
by the objection /. . . «t-, , r* , t 1 ,
solved. and erre m deemyng? Is it not prolitable to iiian-
kinde forto move fro oon place into an other place redili and rittli and sureli with leggis and feet ? And lit what othere feet or leggis hath God Zone to man, than whiche schulen at sumtyme slide and at sumtyme stumble fro the ritt going and moving? And if this be trewe, certis tliout it be ful profitable to mankinde forto knov^e with and bi the power of resoun resonable trouthis, (that is to seie suche as mowe not be knowe bi seing or heering or eny out- ward sensitijf wit,) and also tho ^ same treuthis whiche outward sensityue wittis knowen, it is not merveil, ilioul God zeue noon other power of resoun to man forto bi it knowe these treuthis, than whiche power of resoun schal- at sumtyme and ofte faile in his rc- sonyng and iuging. And, namelich, lierfore it is the lasse merveil. For bi cause that God hatli touen to vs noon othere iten and power of seing than whiche wolen at sumtime erre, and noon other power of heer- ino; tlian v»diiche wolen at sumtime erre, and noon otliere feet than whiche wolen ofte slide and stumble ; therfore if wo do ourc diligence and bisynes forto kepe as weel as we mowen and kunnen oure power of seing that he erre not, oure power of iRH'ring that
' the, MS. (first hand). | '' ochat, MS.
THE FIRST PART. /O
lie erre not, oure feet tliat thei slide not and stumble ^'^^"^£3^^*
not, God wole holde us excusid, thoui oure poAvxr of
seing erre, and thout oure power of lieering erre, and
thout oure feet stumble ; and it sclial be allowid to
us as miclie of God as if it be seen aritt, herd ariit,
and walkid aritt. And euen so, bi cause that God
hath touen to vs noon other power of resonyng than
which may faile and erre, he wole holde us excusid,
thout we folewe an erroneose doom of resoun, whilis -
we ben not necligent but diligent bothe in oure owne
avising and bi counseil taking of othere forto haue a
ritt doom in oure resoun ; and he wole alio we, rewarde,
accepte, and take oure deede which we doon bi such an
erroneose doom, as ferforth as it were doon bi a viit
doom ; al the while that thilk errour in oure resounjs
doom is had ajens oure wil, and not bi oure consent
and willing or necligence. And so, if this be trewe, (as
it is proued be trewe in othere placis of my writingis,)
noon inconuenience is, if God ordeyne the power of
resoun for to be oure reule in his seruice doing, thout
thilk power of reson be such that he schal sumtime
(the, and ofte tyme) erre, but if the gretter laboure
be mad theratens bi avisingis and bi counseil taking
and bi leernyng long tyme in scolis.
Neuertheles it may be answerid to the firste obiec- AuoLUcr answer cioun in other wise thus : That the power of resoun jcction. God has in him silf is not ordeyned of God to be oure next and power of reason, best and surest reuler or reule aiientis alle resonable itself, to'bo our
. guide, but tlic
treuthis, but the doom ot reson is ordeyned to so be ; syllogistic judg- and ^it not ech doom of resoun, but thilk doom of reason, wiudi is resoun v/hich is a formal complete argument clepid a sillogisme in resoun, whos bothe premissis ben sureli or likeli knowen for trevv^e, and that bi hem silf or bi suine othere bifore had lijk sillogisme or sillogismes prouyng the premisse liauyng nede to be proued, into tyme it bicome into premissis openest in suerte or openest in probabilite or likelihode. And
76 pecock's repressor.
cn.vF. XIV. certis this doom of resouii (in this wise had) failith neuere, neither may in eny tyme erre. For if y be sikir and suer in my resonn that no man is in the chirche of Seint Poul at Londoun, and that the bischop of London is a man, y mai be sekir and sure that the bischop of London is out of tlie chirche of Seint Poul at London, thout alle aungels in heuen wolde seie the contrarie. And cause of tliis suerte is that the doom of resoun is had bi such a formal sillogisme as is now seid. And in lijk maner suerte of knowing is had bi ech other of the xix. maners or chaungis of sillogismes tautt in logik bi opene reulis. Lete ther- fbre ech man abide in his resonyng in what euer mater of resonyng he hath to do, in to tyme lie be sure that he hath suche seid sillogismes ; and he schal neuere be deceyued. So that al the cause whi men ben deceyued in resonyng is her hast^aies, that thei wole iuge bi schorte argumentis, eer tho argumentis ben reducid into formes of sillogismes; or ellis for that thei trusten and trowen the premisse be trewe, eer tl)at thei seen tlie premisses sufficientli proued bi sillogizing, into tyme it be come up into premissis so open in sure trouthe or ellis so open in proba- bilite, that noon nede is that eny other premisse be take forto proue hem ; or ellis for that thei knowen not bi reulis touen therto whanne an argument is a formal sillogisme, and whanne he so is not. Sotheli, if a man wole reule him thus, he schal neuere be bigiled aboute maters of resoning ; forwlii ther is noon con- clusioun or trouthe in the world, (except tho which ben open bi experience of sensitijf witt or at fidle pleyn in resoun, whiche ben clepid groundis and foun- damentis to alle the othere treutliis and conclusiouns in philsopliie, and aboute which no man schal erre, bi cause thei ben so openli trewe), but that into i)roof of it mai be had a sillogisme weel reulid. And tlianne if the bothe premissis be knowen at fulle for sure
4
THE FIRST PART. 77
troutliis, the conclusioun is to be take for sure troutlie ; CnAP, xiv.
and if the bothe premyssis be knowun not for sure
trouthis, but for suche that for the more parti thei
ben trewe and seeldem fallith the contrarie that thei
ben vntrewe, or if oon of the premissis be such as is
now seid and the other is sure trouthe, thanne the
conclusioun is knowen as probabili or likeli trewe.
And this difference here now touchid is the differ- Distinction be- tween a demon- ence bitwix a demonstratiif silloeisme and a probable stFatiye and a
'^ , , ^ , . ^ . probable syllo-
silloe'isme, that is to seie bitwixe a silloeisme which fsm. Every
^ ' o truth may be
teueth sure and \Tidoutable kunnyng and a sillogisme o^^g^^J/'fy^^"^^ which jeueth probable kunnyng oonli, that is to seie syllogisms. kunnyng of likelihode and of opinioun but not of cer- teinte. And so no treuthe is a this side the openest fundamental treuthis, but that into proof of him mai be had a sillogisme weel reulid forto proue him sureli trewe, or forto proue him likeli to be trewe ; the, and so likeli to be trewe that he is rather to be holde for trewe than for vntrewe, and that he is to be holde trewe into tyme^ his contrarie parti be had strenger and euydenter premissis than ben the premyssis whiche ben had into him nov/. And euen as a pre- misse, whos suer knowing is lokid aftir and soutt after, is to be resolued bi arguyng of sillogismes in the maner now seid, into tyme it be come into pre- missis of openest suerte ; so whanne eny premysse is such that his suer trouthe is not lokid aftir neither soutt after, but his probabilite or likelihode of trouthe is lokid aftir and souit aftir, lie is to be resolued upward bi sillogismes, into tyme it be come vp into premyssis of whiche euere either is openest in likeli- hode thou^ not in suerte, or ellis into premyssis of which oon^ is openest in suerte of trouthe and the other is openest in suerte of likelihode or of proba-
' The word into seems required [ ^ QQ^fj^ ]\js^ before his.
first.
78 pecock's hepressor.
Chap. XIV. l)ilite a tliis side sncrte. So tliat as tlier lioii principHs
openest in sncrte to treutliis wlios suer kiinn^^ing is
soutt aftir to Lo had, so tlier ben principlis openest in
probabilite or likelihode to treuthis wlios likeli knn-
nyng or probable kunnyng is sontt aftir to be had,
and whos suer knnnyng is not soutt aftir to be had.
Anniojry for do- If ensanmplis weren sett to al this doctrine, weel
hercmtotiu'so^ J woot the doctrinc wolde be vndirstonde the bettir.
those"?hoSn'.urt But certeinli it were ouerlong for this book for to
LToutranswor'^ settc out al the ful doctrine which is now here attained
must be con- „.,,.. „ ., if»'n«* e
tiMited with 1 lie 01 siUogizmg lor surc knnnyng, and ot sillogiznig tor probable or likeli knnnyng ; and forto sett therto sufficient ensanmplis were oner it miche lenger. And therfore y ranst here therof abstene and forber. But ^it thou^ y schal not be vnderstonde sufficientli of the lay reders in this bifore going proces (namclich at tlio first), and not with oute studie and labour in her partie, me tliinkith y muste needis seie so miche tlier of as y haue now seid ; for ellis thei wolden weene that a good clerk couthe not assoile the lirste obiec- cioun, which y am sikir thei wolden make. And y haue leefii- forto seie smnwhat of the trewe snbstancial answere longing therto, thou; y schulde not be suffi- cientli ther yn vnderstonde of hem, than forto seie not of such sufficient answere bi cause of her insnfficience of vndirstonding, and therbi forto suffre vntrewe dif- fame falle to the clergie, and hem forto rise into pre- sumpcioun of trowing that thei ban kunnyng more than thei ban, and that thei ban noon or litle nede to groundli clerk is. Wherfore who mai not or cannot vnderstonde this ij^. answere to the firste obieccioun, take he him to the firste now bifore seid answere to the same obieccioun ; for bothe ben gode ynout, and bothe (thout in her dyuerse maners) ben trewe, sithen the doom of resoun may not be oure next reule in doing Goddis seruice, but if resoun were the romber reule to vs into the same doing of Goddis seniice, bi
THE FIRST PART. 79
cause that the doom of resoun cometh out and fro the Chap. xiv. resoun, as the litt of the sunne comith fro the sunne.
Aftir that y haue schewid thus: That noon incon- Both the power
"^ -, . I . o{ the reason and
uenient is, thoui God assio-ne for oure reule into his the syllogistic
/ ^ . /• T judgment of the
seruice the power of resoun m oon maner of reuhns^, reason must
^ 7 necessarily be
as a power of deedis hath forto reule ; and also aitir our rule tor the
11 I'll m -1 r» moral service of
that y haue schewid thus : That the doom of resoun God ; because,
•^ . . , since Scripture
mitte be a surer reule to us into Goddis moral ser- is proved not to
, / , be our rule,
nice than is the power of reson, — now y schal schewe nothing remains
■■■ ' "^ , to be our rule
that euereither of hem is needis to be seid oure but the judg- ment of the reule into the moral seruice of God to be doon. And ^-eason, and the
power or reason
firste thus: Of al the moral seruice of God, which is from which it
^ springs.
moral lawe of kinde, Holi Scripture is not the reule. Forwhi than therof Holi Scripture were the ground, which is proued bifore to be vntrewe : Also of al the now seid moral seruice of God, Holi Scripture is oonli a witnesser and a rehercer, and takith it out and fro moral lawe of kinde and out of moral philsophie, as it is bifore proued. Wherfore Holi Scripture is not neither may be reuler of thilk moral lawe and seruice to God. And thanne thus : Of thilk now seid moral lawe and seruice to God Holi Scripture rnuste be reuler, or sumwhat ellis bisidis Holi Scripture inuste be ther of the reuler ; but now and bifore it is proued that Holi Scripture may not be ther of the reuler, bi cause he is not therof the gi'ounder, and he is ther of oonli the rehercer and witnesser, and taker of it fro an other which is grounder. And herwith it is also open that noon othir thing bisidis Scripture can be assigned forto be ther of the reule or reuler, but if it were the seid doom of resoun mad in forme of sillogisme as the next and best reule, and the power of resoun as for the romber and ferther reule ; in as miche as fro the power of resoun cometh forth the now seid doom of resoun. Wherfore needis it muste be grantid, no man may it avoide, that bothe resoun which is the power of resonyng and of deemyng, and
80 pecock's repressor.
Chap. XIV. the seid sillogistik doom of resoim ben in her bothe dyuerse maners reulis of al oure moral seruice to God, whiche is moral lawe of kinde, and of al oure lawe to God noon except, whether thei ben lawis ol feith or not of feith ; for noon of hem can be knowen of us withoute a sillogisme. And thus miche is ynout for answere to the firste obieccioun.
XV. Chapiter.
The second For answere to the ii^ obieccioun : Sithen it is so
OBJECTIOX -^
ANSWERED. that HoH Scripture hath not to do in him silf forto
From tlio replies ^
iu-st SScUoit'u ^'^^^^ ^'^y trouthe or gouernaunce of natural philsophi is evident that or of moral pliilsoplii and of moral lawe of kinde,
no inconvenience ^ i '
arises if reason whicli lie rchercitli, witncssitli, or tretith, and as of
be a rule to > > }
\)3Tre\&Sxf^ ^^^^ ^^ rehersith, witnessith, and tretith, (for this is service to'S^ ^^^^ bifore schewid and proued,) and for that he is j^^tjj'owt excep. reule oouli of feithis whiche he tretith and techith, bi cause that oonli of hem he is founder and grounder ; and therfore of tho treuthis and conclusiouns of moral lawe of kinde as thei ben witnessid in Holi Scripture sum thing muste be reule, ritt as of hem sum thing niuste be oTOund, and noon such thino- can be avisid to be bisidis Holi Scripture forto be to hem reule and ground, saue the seid sillogistik doom of resoun in con maner, and the power of resoun out of which thilk doom Cometh and that in an other maner : (wherfore needis it muste be grauntid that bothe resoun which is the power of resonyng, and resoun which is the seid doom and sillogistik deede of resonyng ben in her ij. dyuerse maners reulis to Holi Scripture in alle the pointis of mannis moral seruice to God, noon except ; and that for cause now late bifore sett and seid wliich is broddir declarid in IVie fohver to the donet, and is proued openli in the first i)arti of The hook of
THE FIRST PART. 81
feith and of sacramentis :) and ferthermore, sithen chxp. xv.
the seid sillogistik doom of resoirn is a sure reule
and vnfailing, and thonZ the other reule which is
resoun be failing at sum while, tit God wole haue a
man ther yn excusid, and wole allowe thilke failingis
whanne man bi his wil is not cause of thilk failing,
noon inconuenient is thout God ordeyned the seid
resoun, and also his seid doom to be reulers of Holi
Writ in alle now seid treuthis and conclusiouns taujt .
bi Holi Writ, thout thilk resoun be at sum tyme
failing.
And ferthermore for answere to it that the ij^ ob- J'uj'ther answer
^ to the objection.
ieccioun alleggith Holi Scripture to be worthier than ^o^gft|°°^th^^*^.^^ is the doom of resoun, and that therfore the^ doom Scripture is more
' worthy than the
of resoun outte not reule Holi Writt, it is to be seid J^'ig'^«"*pf the
7 ' reason. Explan-
thus : That Holi Writt mai be take for the outward f^^n of certain
terms premised.
lettris writun and schapun vnder dyuerse figuris in fiJ^'of [^Ig^sub. parchemyn or in velim, and forto speke of Holi J^^^^l^j^^^^^Jj^^j^^j. Writt in this maner is not according to this purpos. treatise. For Holi Writt in this wise takun, is not holier neither better than eny other writing is^ which hath lijk good ynke, and is lijk craftili figurid. In an other maner, accordingli to this present purpos, Holi Writt is takun for the kimnyng wherbi the thing is kunne which is signified and bitokened bi the now seid out- ward Holi Writt writun in parchemyn or velym, or ellis mai be take for the outward writing, as it signifieth hise trouthis bitokened bi it, and as it is ioyned and couplid with the kunnyng of tho treuthis signified bi the outward writing. Also it is to vndir- stonde that doom of resoun mai be take in ij. wisis pertinentlij and accordingli to this present purpos. In oon maner doom of resoun is the deede of resonyng in mannis resoun, bi which the power of resoun (or
' that the, MS. (first hand). I is, so as to make writivgis, but
- A later hand has joined tvriting \ wrongly.
P
82 pecock's repressor.
ch^p. XV. the man bi the power of resoun) resoneth, making proposiciouns of smiple wordis and termys knyt to gi- dere, and making sillogismys of proposiciouns knyit to gidere bi teching of certein reulis : and in this maner oonli it is to be vnderstonde, as ofte as we han ypoke ther of fi'O the bigynnyng of the xj^ chapiter bifore hidir to. In another maner doom of resoun is take for the kunnyng of the conclusioun which is con- cludid in a sillogisme mad bi doom of resoun takun in the firste maner, and in this ij°. maner it is spokun bifore fro the bigynnyng of the ij^ chapiter vnto the eende of the x\ chapiter, weelni^ alwey, whanne it is there spokun of doom of resoun, or ellis namelich wlianne euere there doom of resoun is clepid lawe of kinde or moral philsophie, and comparisoun is mad there bitwixe lawe of kinde or doom of resoun and Holi Scripture. Now, Sir, if we now in the ij^ obieccion bifore sett take Holi Scripture in the ij^ maner, and doom of resoun in the ij®. maner, sotheli Holi Writt in alle the now seid trouthis, conclusiouns, and gouernauncis, whiche he rehercith, denouncitli, and techith of moral lawe of kinde, is vnworthier than is the moral lawe of kinde ; and therfore is vnworthier than is sum doom of resoun takun in the ij^ maner. Forwhi alle tho trouthis and conclusions^ Holi Writt takitli and borewith out of moral lawe of kinde, and^ ben not hise as bi grounding, and founding, and prouyng, but oonli bi rehercing, witnessing, and denouncing ; and open ynow it is that the grounder and prouer of treuthis is in hem worthier than the rehercer of hem; as the lord of money is worthier in the money than he that hath it^ bi mustring it and schewing it oonli ; and therefore, thoui Holi Writt, as anentis alle the treuthis and conclusiouns whiche ben of moral phil-
' conchtaions of, MS. (first hand). I ^ it is interlineatcd by a later (?) ■-'"We seem to require thei after ami. \ haml.
THE FIRST PART. 83
Sophie or of natural philsophi or of metliaphisik Chap, xv. rehercid bi him, be reulid bi resoun and his^ doom (takun in the ij^ maner) in alle tho now seid trouthis, conclusiouns, and gouernanncis, ther of fol- ewith not that the worthier in that that he is wor- thier is subdewid vndir reule of the vn worthier as he is the vnworthier. Certis, if Holi Scripture be wor- thier in eny of liise treuthis and conclusiouns than is doom of resoun takun in the ij®. maner, and as he ' comprehendith natural philsophie and metaphisik and moral philsophie, he is so worthier in hise treuthis of feith whiche ben not lawis to man, whiche Holi Scrip- ture groundith, and the seid doom of resoun may not hem grounde, as that God is iij. persones, and that the secunde persoone of hem was mad man, and that he suffrid and died, and that we schulen rise in fleisch aftir oure deeth, and so forth of othere suche feithis being no lawis to man ; and tit whether Holi Scrip- ture be worthier or profitabiler to man than is the now seid doom of resoun taken in the ij^ maner, forto serue God and deserue meede in hevene, schal not be disputid and determyned here in this book, but per- auenture it schal be determyned in my writingis to heerers of hiter vndirstonding.
Neuertheles with this y wolde it were not fortete it has been
. . o . already suffi-
what y haue tautt bifore bi the [seventh r principal cientiy shown
1. ^11 ...p, fr-'f 1-1 ^^^^ tlie positive
conclusioun, that al the positiif lawe of leith which law of faith is
. xj ^ -IT l^ss worthy than
Scripture groimdith or techith, that is to seie, al the the moral law. feith being positijf lawe to man, which Scripture groundith or techith, is not so worthi in it silf, nei- ther so necessarie and profitable to man, for to serue God and deserue meede in heuen, as is the seid doom of resoun being moral lawe of kinde ; and therfore
' in his, MS. (first hand). i intended ; but neither of them is
2 A space left in the MS. for the exactly designed to prove what is
number. The seventh rather than | here afl&rmed to be proved. See
the tenth conclusion seems to be I pp. 39, 43.
F 2
84 pecock's repressor.
Chap. XV. Holi Scripture as in the positijf lawis of feitli to man
is not so wortlii in him silf, neither so profitable and
necessarie to man as is the seid doom of resoun, which
is lawe of kinde.
Positive law of And ferthermore, sithen al what mai be clepid in
faith, winch re- ^ ' , , ...
lates only to the env maner largeli lawe of feith, beino^ not positiif lawe
Christian sacra- '^ ^ ^ o tr j
ments isioss of feith, is propirli lawe of kinde and not oonli lawe
profitable to man ' ^ ^
than the law of Qf feith, (as it is tautt bifore in proof of the x^ con- nature, which IS ' ^ 7 ^
intellectual *^^ clusioun bi remyssion into the book Of iust appHsing wSier^eiatin ^/ ^^^^ ScviptuTe,) it folewith tliat if we speke of to faith ornot. lawe of feitli in tliis maner, al the lawe of feith which Holi Scripture techith is not so worthi and so profit- able to man as is lawe of kinde tauit out of Holi Scripture bi doom of resoun, with oute godli reuelacioun. Forwhi thus^ forto speke of lawe of feith ther is no lawe of feith, saue it which is positijf lawe of feith ; and al positijf lawe of feith is oonli lawe aboute the newe sacramentis ; and the vsis of tho (as for and bi hem silf) ben vnworthier and lasse profitable to man than is lawe of kinde, as it is bifore proued. If Holi Writt be take in the ij^ maner and doom of resoun in the firste maner, certis y holde thanne that doom of resoun in sum maner is worthier and perfiter than is Holi Writt thorut out al the Bible. Forwhi the seid doom of resoun in this firste wise taken is cause of the Holi Writt takun in the ij^ wise. Forwhi doom of resoun takun in the firste wise is cause of al kun- nyng in the vndirstonding or intellect of man, and that whether thilk kunnying be feith or no feith ; and Holi Scripture in the ije. maner takun is not ellis than a certein kunnyng causid bi doom of resoun takun in the firste maner, by occasioun of Holi Writt takun in the first maner ; and therfore Holi Writt in this ij*. maner takun is vnworthier than is doom of resoun takun in the first maner, and that as weel where Holi
' thus is by a later hand, the original reading having been erased ; this void may have hccn propirli, which the sense seems to require.
THE FIRST PART. S6
"Writt techith articlis of feith as ellis where. And chj-p.xv.
here y make an eende of my answeris lonun to the ij. bifore rehercid obiecciouns.
xvj. Chapiter.
In whiche answeris thout y haue write or seid more The necessity of than wole anoon accorde with the capacite of the Bible to expound the
,. , , ji'ii' ••! Bible. Evils of
men, to whom and atens whom this book: is prmcipaly private exposi- maad, tit y hane leefir so do than forto seie and write infinite and lasse ; lest therbi schulde seeme to hem, that sufficient answere couthe not be touun to her seid ij. obiec- ciouns;' and lest that ellis thei my^ten trowe, that bi her powring in the Bible aloon thei mitten leerne for to assoile sufficientli alle obiecciouns biholding the Bible, thout thei hadden no counseil of substancial cierkis weel leerned in logik and in moral philsophie. And ther fore of oon thing y warne al the world, which is this. If substanciali leerned cierkis in logik and in moral philsophie and in dyvynyte, and ripeli exer- cisid ther yn, weren not and schulden not be forto wiseli and dewli teue trewe vndirstondingis and ex- posiciouiis to textis of Holi Scripture : or ellis, thout suche cierkis ben, and the lay parti wolen not attende to the doctrine, whiche tho cierkis mowe and wolen (bi proof of sufficient and open euydence) mynystre to the lay parti ; but the lay parti wolen attende and truste to her owne wittis, and wolen lene to textis of the Bible oonli, y dare w^eel seie so many dyuerse opinions schulden' rise in lay mennys wittis bi oc- casioun of textis in Holy Scripture aboute mennys moral conuersacioun, that al the world schulde be cumbrid therwith, and men schulden accorde to gi- dere in keping her seruice to God, as doggis doon
^ schulde, MS. (first hand).
86 pkcock's repressor.
cnvr. x^ I. *^ ^ market, wlianne ecli of hem teritli otheris coot. For whi oon man wolde vnclerstonde a text in this maner, and an other man wolde vnderstonde it in an other dyvers maner, and the iij^ man in the iij". maner ; namelich for that Aveehiit in ech place where Holi Writ spekith of eny point of moral lawe of kinde, it is so spoken that it nedith forto hane a redressing of it into accordaunce with lawe of kinde and with doom of reson ; and than if no iuge schulde be had forto deeme bitwixe hem so diuersely holding, eende schulde ther neuere be of her strijf, into tyme that thei schulden falle into fitting and into werre and bateil ; and thanne schulde al thrift and grace passe awey, and noon of her holdingis schulde in eny point be therbi strengthid or confermed. SVh?BoheSn Ccrtis in this wise and in this now seid maner tlme^ofthe^^^^ and bi tliis now seid cause bifiUe the rewful and should be a"^^^^^ Avcpeable dcstruccioun of the worthi citee and vni- Sfbie-nfen^ who ^^©rsitc of Pragc, and of the hool rewine of Beeme, ?a?iousVarties° ^^ J ^^^^ ^^^^ ^^^^ of cnformacioun ynou^. And sdves^^ThT ^ow, aftir the destruccioun of the rewme, the peple of'SiesJpSScs. ^>^^ g^^^ for ^o resorte and turne a^en into the catholik and general feith and loore of the chirche, and in her pouerte bildith up aten what was brent and throwun doun, and noon of her holdingis can thriue. But for that Crist in his propheciyng muste needis be trewe, that ech kingdom deuidid in hem silf schal he destruyed, therfore to hem bifille the now seid wrecchid mys chaunce. God for his merci and pitee kepe Ynglond, that he come not into lijk daunce. But forto tvirne here fro aten vnto oure Bible men, y preie te seie ^e to me, whanne among you is rise a strijf in holdingis and opiniouns, (bi cause that ech of you trustitli to his owne studie in the Bible aloon, and wole liaue alle treuthis of mennys moral conuersacioun there groundid,) what iuge mai ther to be assigned in erthe, saue resoun and the bi- fore seid doom of resoun ? For thou^ men schulden be
3
THE FIRST PART. 87
iugis, tit so muste thei be bi vce of the seid resoun chap.xvi.
and doom of resoun ; and if this be trewe, who schulde
thanne better or so weel vse, demene, and execute
this resoun and the seid doom, as schulde tho men
whiche han spende so miche labour aboute thilk craft ?
And these ben tho now bifore seid clerkis. And ther-
fore, le Bible men, bi this here now seid which le
muste needis graunte, for experience which te han of
the disturblaunce in Beeme, and also of the distur-
blaunce and dyuerse feelingis had among tou siif now
in Ynglond, so that summe of tou ben clepid Doctour^
mongers, and summe ben clepid Opinioun-holders,
and summe ben Neutvalis, that of so presumptuose
a cisme abhominacioun to othere men and schame to
Xo\x it is to heere ; rebuke now tou silf, for as
miche as 2e wolden not bifore this tyme allowe, that
resoun and his doom schulde haue such and so greet
interesse in the lawe of God and in expownyng of
Holi Scripture, as y haue seid and proued hem to
haue.
And also herbi take te a sufficient mark, that le The Bibie-men
T_ j^i.1 y J •! 'i-L. advised to have
haue nede lorto haue toure recours and conseil with recourse to
1 1 'n •111'j^i 11 1 learned clerks,
suche now biioreseid clerkis, thout le wolden la- and to be careful
1 1 iij^nj.11* p in their selection.
bore, and powre, and dote alle the daies oi ^oure a Doctor's hood lijf in the Bible aloon. And drede te of the effect Mere popular which bifille to Bohemers for lijk cause, and mys avoided as gouernaunce in holding the first seid opinioun ; and bi so miche the more drede te thilk effect, bi how miche bi Crist it is pronouncid forto falle, whei*e euer cysme and dyvisyoun is contynued; for he seith [Matth. xij.] ^ c., that euery kingdom or comounte dyvidid in him silf schcd be destruyed. But thanne atenward le must^ be waar her of, that euen as oon sterre is different from an other sterre in cleernes, so
' A space left in the MS. for the I '^ ^e wiwsHnterlineated inalater (?) reference. I hand.
88 pecock's repressor.
Chap. XVI. oon clerk is different from an other in kimnyng. And ther fore, brother, take heede to doom of cleer resonn in this mater, which also is remembrid to vs bi the wise man, Ecclesiastici vj^ c., thus ; Manie he to thee pesihle, but of a thousind oon be thi counseiler. And in special be waar that thou not accepte, chese, and take a clerk forto be sufficient to thee into the now seid purpos bi this aloon, that he mai were a pilioun on his heed ; neither bi this, that he is a famose and a plesaunt precher to peple in a pulpit ; neither bi this, that he is a greet and thikke rateler out of textis of Holi Scripture or of Doctouris in feestis or in othere cumpanyingis : for certis experience hath ofte tau^t and mai here teche surely ynout, that summe werers of piliouns in scole of dyuynyte han scantli be worthi for to be in the same scole a good scoler ; and ful manye of the ij^ and iij®. soortis appeering ful gloriose ^ to the heering of the lay parti, and also summe of othere maner of clerkis, whanne thei schul- den come forto dispute and examyne and trie and iuge in harde ^ doutis of Goddis lawe, were not wortlii forto therto vnnethis opene her mouth. I detecte here no man in special ; who euer can proue him silf to be noon such as y haue here now spoken of, he therbi schewith weel him to be noon of hem. p?(i^hin«fs to Weel y wote, that thou^ the office of preching is ful thartVdcmon- Profitable into the eende of exortacioun and of re- of^^xposTtion is^^ membrauncing, certis it is not so into the eende of t?uThs"o?Dh'l ^^^^ teching. Forwhi it is not so into the eende of Sffic^L^i^vays formal and groundli disputing, arguing, and prouyng, samcpS-lon.*''*' withoutc whicli no sure trial mai be maad upon eny hard and doutable questioun of mannis conuersacioun ; and tit if such maner of arguyng and groundli prou- yng schulde be sett in sermonyng, the sermon schulde
gli^osc, MS. I ' her liarde, MS. ; but her is can-
celled by a later (?) hand.
THE FIRST PART. 89
be ful vnsauory ; and if the maner of oiitring which chj-p. xvl
is sauory in a sermonyng schulde be sett and vsid in
the office of scole prouyng and determynyng, al the
werk ther of schulde be the vnsaueryer and the vn-
spedier. And therfore^ the office and werk, (wherof
y have spoke bifore to be so necessari as is said to
al the world,) into repressing of errouris and into
grounding of al Goddis lawe, the teching muste be
take bi othir testimonie and witnessing than bi wer- -
ing of pilleoun, or bi greet kunnyng of preching and
bi sauory vttring ther of, or bi greet plenteuose out
hilding of textis writen in the Bible or in Doctouris.
For manye, whiche neuere leerned ferther in scolis
than her grammer, kunnen suclie textis bi herte and
bi mouth, and kunnen bi textis and by narraciouns
and parabolis and lijknessis preche ful gloriosely into
plesaunce of the peple and into profite of the peple,
and semen therfore and therbi ful wise. And if thei
were weel apposid in eny of tho textis and parabolis
and othere precheable processis, thei couthe not de-
fende and meyntene eny oon of hem, neither couthen
putte out sufficientli the very and ful dewist vndir-
stonding of eny oon of hem.
This is now seid of me, (God y take ther to into Lack of attention
..xp-i L,'!.! 1 ^ ' ^ to these matters
witnes,) tor harme which y haue knowen come bi de- a great cause of fciut and the vnhauying and the vnknowing of this \ind7 "^ "^' now seid consideracioun, and for perel that suche harmes schulde the oftir in tyme here aftir come, if of this consideracioun no mensioun and waarnyng were bi me or bi sum other in writing bifore mad. For, as sikir as the sunne schineth in somerys dai, the vnconsideracion of this, whereof y haue touen now warnyng, hath be a greet cause of the wickidli enfectid scole of heresie among the lay peple in Ynglond, which is not jit conquerid. And therfore
Possibly of should be inserted after therfore.
90
PEOOCK 8 KEPRESSOK.
Chxp. XVI.
The king of Englanrl would be botlei- o.n- ployed in re- pressing heresy than in con- quering Trance.
It would be well if school degrees were given onlj' to men of i>chool learning.
into plesaunce bi which y wolde plese God and seme to God, and do smnwhat into goostli profite of myn euene Cristen, and for drede of God, (lest so pro- fitabli to be spoken a thing y schulde spare, speke, and write for fere of bacbitingis,) y w^rite and outre what y now haue outrid. And if any man iuge me in eny other wise, be waar he thanne of him which schal ther upon iuge vs bothe.
But wolde God that the king of Ynglond wolde sette so myche bisynes forto conquere and reforme his lond of Ynglond fro this seid wickid scole, and fro othere defautis, as miche as he dooth aboute the conquest of his lond of Normandi and of Fraunce, and perauenture he schulde thanne haue more thanke and rcAvard at his laste comyng hoom to the King of blisse, and more noble flauour of digne fame among alle the princis of the world and the worthi peeris of heuen, than he schal haue bi miche of his labour and cost doon aboute the worldli conquest of Fraunce.
Verili to seie vndir perel of my soule, (and no man conceyue me in contrarie wise to feele,) y wolde grees of scolis to be take and not to be left, whanne euer the persoone desiring the gree is able therto in scolis bi kunnyng longing to the same gree, and ellis not, tliou^ he be able into othere deedis profitabili to be doon. I wolde also that the office of preching had his dew honour and fauour and his dew wiseli to be don exercise and execucioun, and God forbede that y schulde in contrarie wise feele or meene. But certis her withal y wolde that profound and groundli scoling in logik, philsophi, and dyuynyte, and la we were not left bihinde, but that he were to euereither of these ij. now seid thingis preferrid ; for without him grees goon ^ on out of gree, and prechingis rennen arere, as herof experience is ouer ofte in my daies at
goon, MS.
I
THE FIRST PART. 91
Poulis Crosse takim. And without him the sad forth Chap.xvi. lading and reuling and the firme stabiling of al the chirche, both in the clergie and in the layfe,^ may not be had and doon;, for al the preching which without him into the worldis eende mai be mad and doon.
Also y wolde that, bi cause he flotereth not so ofte tlc people apt aboute the eeris of the lay peple as dooth the feet of school-learning-, preching, that the lay peple schulden not therfore the assertions of
, • J 1 1 T.1 ■ any popular
trowe noon sucn so preciose and vniackeable occupa- preacher or
cioun to be had and laborid among hem that in
scolis waken, studien, and disputen, • thout thei not
into preching attenden ; neither that therfore the lay
peple schulden lacke wil and purpos forto bisette
notable costis vpon hem, whiche so in scolis laboren ;
neither that the lay peple holden hem silf ther3ra
deceyued, if therto thei han eny expensis bifore leid
out and mynystrid. Certis ofte han men and wom-
men come to me, and seid : " Thus hath a doctour
" seid in this mater : and thus hath a doctour seid
" in thilk mater : and thus hath this famose precher
'' prechid : and thus hath thilk famose precher
" prechid :'' and y haue answerid at en thus : " Thout
" he and he and he and he han so tautt and
'* prechid, tit [it] is not therfore and therbi euer
" the rather trewe, but it is vntrewe, and needis
" muste be vntrewe, and mai be schewid and proued
" undoutabili to be vntrewe." No man conceyue bi
my wordis here that y meene and lete as thout y
neuere failid, or that y am sikir that y schal neuere
faile in myn answeris ; but for the experience which
y haue had vpon the failing of othere doctouris and
prechers, that y myite the suerlier therby warne
peple vpon the failing of clerkis, ther fore y haue seid
what is now seid : and y haue lefir forto mekeli
^ lai/fe, MS. (first hand) : but a stroke is added in a darker ink, changing the -word into lai/fe. The correction laj/te is tempting : but see Glossary.
92
pecock's repressor.
Chap. XVI.
The people should be cautious whom they take into their counsels. If they are so, they arc excused before God for any errors into which their counsellor may lead them.
knouleche that y and tliei han failid and mowe her aftir faile, and that y haue had ther of suer expe- rience, than that the peple schulde trowe stidfastli that neither y • neither thei han failid neithu- schulen faile, and that for wering of oure pilleons or for prech- ing in pulpitis of oure sermons. And how schulde eny doctouris and prechers be wrooth for this what y haue of hem seid, whilis y seie and knouleche the same of mi silf which y haue seid and knoulechid of hem.
Neuertheles, whanne the comoun lay peple dooii as weel and as diligentli as thei kunnen forto chese to hem a wijs and a sufficient clerk into her coun- seiler, thei ben excusid anentis God in trowing to his counseil and in folewing it, thout his counseiling be ^Titrewe, vnto tyme thei mowe aspie the defaut of the same counseil, as schal be proued in the firste parti of The hook of feith and of sacramentis in Latyn. And if eny man wole obserue and kepe the gouernauncis which y teche and counseile in the ij*". parti of Cristen religioun, the ^ treti the *
chapiter, to be kept, whanne euer oon man requirith and sechith and askith an other mannys counseil in eny mater, y wote weel that he schal therbi take greet waarnes that he be not bi vnsufficient and vnwijs counseil bigilid.
xvij. Chapiter.
thesecoicd That the ii^ opinioun sett and spoken bifore in the
EEEOR ns- J r 1 ^
PKovEDBTEx- fii'stc chapltcr* of this present book is vntrewe, y mai
PEBIENCK AXD i ^ *'
BY REASON : It is pfQuc bothc bl expcricncis and bi resoun. Bi ex-
' Spaces left iu the MS. for the numbers.
' See page 6,
THE FIRST PART. 93
perience thus: Among hem that holden the seid ij^ Chap. xvii.
opinioun many ben whiche han vndirstonde certein ^SJ^lJpenSe
processis of Holi Scripture in oon certein maner of °^*^®"^^®^^'®'''
vnderstonding, whanne thei helden hem silf meeke and
in good wil forto receyue and haue the trewe and
dew vndirstonding therof; and ^it aftirward, whanne
thei were not more meke neither more willi to the
same, thei han chaungid and varied fro the firste had
vndirstonding into an other maner of vndirstonding
the same processis, as y here of haue had sufficient
knowing. Wherfore thei hem silf, whiche holden the
seid ij^ opinioun, ouiten bi her owne experience takun
vpon her owne deedis proue the same ij^ opinioun
to be vntrewe.
Also thus : Of the same noumbre which holden the Also by their
experience of
seid ij®. opinioun manye vndirstonden a processe of others. Holi Scripture in oon maner and wolen need is so vn- dirstonde it, and manye othere of the same noumbre wolen needis vndirstonde the same processe in an other maner not according therto : and in this tho ij. soortis of men stryuen, and tit ech soort of hem holdeth him^ silf so meke and so disposid, that he outte haue the trewe vndirstonding of thilk same processe. And thilk same processe mai not haue bothe ij. vndirstondingis to gidere, (as it is proued in othere places of my writing,) and namelich not tho ij. vn- dirstondingis, for thei mowe not stonde to gidere. Wherfore bi open experience had among the holders of the ij^ opinioun mai be openli knowe, that the same ij^ opinioun is vntrewe.
Also thus : Open experience schewith that a viciose Experience also
t ^ 1 o I n 1 ^ -I shows that a bad
man is as kunnyng a clerk lor to iinde, leerne, and clerk may be as vndirstonde which is the trewe and dew sentence of of Scrijture as? Holi Scripture, how soone a vertuose clerk is kunnyng ^^ therto : and into the same vnderstondingis thei to
* holden hem MS. (first hand).
94 pecock's repressor.
Chap. XVII. gidere accordingli fallen. Wherfore experience con- iiictetli the ij^ opinioun to be vntrewe. The second orror Now forto proue the Same ii^ opinioun to be vntrewe
disproved l>y u j.
reason. The bi resoun, v procede thus : Forto fynde the verri and
power of expo- t p • • tt i • itt •
sition varies with lust vndirstondmQ[ of processis m Hon Writt is a hibour
the intellectual, ^ i • ii p • i • i
not with the of the witt or of the intellect, or of resoun m bihold-
moral powers ;
consequently a inor aboutc the circumstauncis of the proces and in
vicious man may ° ■■■
be a better ex- resonvns: thcr upon ; and forto be g-ood and holi is
positor than a ^ o r- ' o
virtuous one. a labour of the wil or of the afiecte or of the appe- tite : but so it is, that a badde man and a ful yuel disposid man in wil and in affect mai haue so cleer and so weel disposid witt and reson into alle thingis to be founde bi witt, as hath a good man weel dis- posid in maners of his affect and wil : wherfore folew- ith bi resoun, that as soone may a viciose man come to and fynde tlie dew vndirstonding of Holi Scripture, how soone mai a vertuose man finde, so that thei ben lijk witti in nature, or so that the ^aciose man haue a cleerer witt than the vertuose man hath.
A possible an.swcr -„ i • i .i x ii • i
to this argument it euy man wole seie here, that this now mad ar- cock's argument guiiient prouctli wccl that, as bi nature and kinde, so far'as the mere soouc schuldc a witti viciosc mail f3mde and come to men's natures is the vcitI trewc vndirstouding of Holi Scripture, as it is not trlie, scliuldc a vcrtuosc eucu witti or lasse witti man; of God is taken neueithelcs so it is, that God teueth not hise tiftis to
into the account, . . t»i i i t ^ i
which is not a viciosc man lijk plenteuoseli as he zeueth to a ver-
given to good /
men and bad tuOSe man.
men equally. i i • • -rrr
R.' iv to the Atens this answere y mai meete thus : We lian
'^ifts of'pro'ihecv ^^^^ otlicr kuowiug in experience but that men fynden miradeS'iiave^'^ ^^^^^ comcu (as for the miclic more parti) to the kun- cSrredmor" ^J^o ^^ Scriptiu'C and of allc o there divyne and Fmimen'than godli trouthis ratliir or latir, as thei ben disposid on good men. kindcli iu licr resoun and witt. And what euer ex- perience techith we oujte holde, but if resoun or Scripture or sure reuelacioun scliewe other. Wher- fore we ou^ten noon other holde, but if resoun or Scripture or other sure reuelacioun schulde enforme vs that we schulde other holde. For ellis the holding
I
THE FIRST PART.
95
were feyned, and lackid euydence and ground. But so chap, xvii. it is, that neithir sufficient resoun, neither Scripture, neither other sure revelacioun schewith to us forto holde other wise ther yn than experience schewith. Wherfore as experience schewith, so ther yn it is to be holde : and that is what is now bifore seid, that men comen into the dew vndirstonding of Scripture rathir or latir, as thei therto ben kindeli disposid. And ferthermore, thouj God schulde not and wolde - not suffre eny man to haue the dew vndirstonding of Holi Scripture saue bi his zifie, lit we mowe haue thathise tiftis and gracis of wit he teue as plenteuoseli to a bad man as to a good man, and sumtyme more plenteuoseli to the lasse good man than to ^ better man. Forwhi ellis what euere men were prophetis, or what euere men hadden reuelaciouns, were holier than eny othere men whiche hadden noon reuelaciouns and visiouns ; and the holier that eny man or womman is, the more he or sche hath prophecie and reuelacioun than an othir lasse holi ; which is knowun as vntrewe bi open experience. Wherfore folewith that thout God wolde not suffre eny man to haue the dew vnderstonding of Holi Scripture bi his natural witt, but bi ^ifte of God, tit herwith stondith weel that a bad man haue as plen- teuosely thilk liffce as a good man, and that sum bad man haue thilk ^ifte more plenteuoseli than sum good man, ritt as sum bad man or sum lasse good man hath tiftis of helth and of miraclis doing more plen- teuoseli touen to him than a good man or than a more good man, as it is open in the Gospel ^
that a man not folewing the trewe and dew wey of Crist dide miraclis bi tifte of God, as the very and
^ Probably the should be inserted after to.
2 A space left in the MS, for the reference. Pecock seems to have in
his eye Mark ix. 38, sqq. (Cf. Luke ix. 49); although Matth. vii. 22, would be in fact more to his pur- pose.
"96 pecock's repressor.
Chap. XVII. trewe Apostlis diden. Wherfore folewith needis that the seid ij^ opinioun is vntrewe. Thet^xtsof Tho textis of Holi Scripture, whiche ben allesfffid
Scripture, pro- ^ ^ .
duced in behalf bifore in the firste chapiter for grounding of the ii*.
of this second r o o j
error, do nothhig opinioun, doon no thinof therto. Forwhi, thout it
to the purpose. . . . /
mai be had bi tho textis that God schal teue and do singulerli and notabili to meke men for her mekenes, certis tit bi noon of thilk textis is had, that God schal teue or do into the wit or vndirstonding of ech meke man eny ^ifte aboue the tifte which he wole zeue into the resoun or vndirstonding of vnmeke men. And therfore thilke textis speken in so general maner of the visiting to be doon bi God to meke men, that thei mowe be verrified in manye othere wisis and for manye othere visitingis, than ben the visitingis and the jiftis of kunnyng. And verili to seie in myn ex- perience, ful manye passyng meke men y haue knowe, whiche han be ful lewid in the knowing of moral vertu and han be ful of doutis, the, and han be the lewedir bi so miche that thei laborid euere in meke- nes forto haue it in greet mesure, whilis thei mytten^ haue laborid forto haue had kunnyng of moral ver- tuosenes. And thus miche is }Tiout for improuyng and reprouyng of the ij^ opiuioun. EEBOR^ms^ The iij^ opinioun put bifore in the first chapiter ^ of
SCRIPTURE AXD ^^^^^ prcscut book muste needis be vntrewe, for he is BVREAsoy. a^ens Holi Scripture and also atens resoun. It is disproved He is atcus Holi Scripturc ; forwhi i. Petri iij*'. c.
by Scripture. . . . / . ^ 7 y^ •
Reason and argu- it IS writuu in Sentence thus: I hat ec/t Cristen man
ment are com- 7777 t/* 7 •/»
mended in the schulde 06 real fovto aiisvjere and zeue satisfac-
New Testament. . 7 7/.7. / ^ > •
cioun to ech asker of him resoun (that is to seie, argument) vpon his feith and his hope ; and so wole not the iij^ opinioim graunte or sufii'e. Also lohun vj^ c. it is had, that mennis goode werkis ben not oonli the werkis of her affect and wil and tlie out-
myxte, MS. (first hand). ] - See p.
THE FIRST PART. 97
ward werkis comaundid bi the wil to be doon, but chap, xvii. also mennis werkis ben inward werkis of his intellect or vndirstonding, and therfore ben hise opiniouns and sciencis upon treuthis in lawe of kinde : and also tliei ben hise feithis had upon treuthis being not fyndeable and knoweable bi lawe of kinde, whanne thei folewen choicis and deedis of the wil, as it is tau^t in The folewer to the donet, and as it is open by Cristis wordis, lohun the vj^ c. Forwhi whanne the Tewis ask- iden of him thus : What schulen we do that we ^vorche the tverJcis of God? lesus^ answeride and seide to hem thus: This is the werk of God that ye hileeue in to him which he sende. And sithen herby it is open that mennis feithis ben her werkis, it folewith that tho men whiche reulen hem bi the iij^. opinioun and wolen not bringe forth and schewe her feithis at li^t (that is to seie, at argumentacioun) ben of thilk soort of peple which God reproueth, lohun the iij^. c., where Crist seide thus : This is the iugement, for liyt came in to the world, and men loued m^ore derJcnes than liyt, sotheli her werJcis tuereii yuel, Forsothe ^ ech that doith yuel hatith lilt, and he comith not to liyt, that hise luerhis hen not vndernome. He that doith treuthe cometh to lip, that hise werkis he ^ mad open, for that thei hen doon in God. Thus miche there. Se now therbi how openli men of the iij^ opinioun ben reproued of Crist, and therfore the iij^ opinion is atens Holi Writt.
Certis withoute are^ument can no trouthe be knowe ^o truth what- neither leernecl m the intellect of man, and that wlie- known without
r» 1 • 1 t^ n ' 1 argmnent, either
ther thilk trouthe be of lawe of kmde or of feith, in natural or
. , .,, 1 . • f. 1 • 1 1-11 revealed religion.
except thilk treuthis m lawe of kmde which ben openest of alle othere treuthis, and han noon opener treuthis than thei ben bi whiche thei mowe be proued,
Ihs, MS.
- for sothe, MS., apparently ; but elsewhere conjunctim.
^ The MS. had originally hen, but the last letter is scraped out.
G
98 pecock's repressor.
Chap. XVII. as y haue openli schewid in othere places of mi writingis. And therfore ful weel and ful treuli ou^te argu^mg and disputing be clepid litt. The third error That the iij°. opinioun is also atens reson, y mai by reSon ; be- schewe thus I Euen as thilk opinioun or conclusioun opinion will bear of lawe of kinde is not worthi be holde trewe, but if he mai be susteyned bi hise propre to him groundis and evidencis, withynne the boundis of lawe of kinde, perteynyng to the grounding of suche conclusions ; and but if sufficient aunswere can be mad to al arguyng, which may ther a^ens be maad, bi skills in lawe of kinde : ritt so thilk feith or conclusioun of bileeue is not worthi to be holde trewe, but if he may be susteyned bi hise propre to him groundis and evi- dencis perteynyng to the grounding of feith ; and but if sufficient answere can be teue to al arguyng, which mai be mad ther atens. Goddis forbode that eny man schulde so trowe and feele that eny conclusioun of feith ouite be holde for trewe and for feith, and tit couthe be proued bi eny argument to be vntrewe and fals ; and that eny argument couthe be mad atens eny conclusioun of trewe feith, to which argument it couthe not cleerli at fulle be answerid. For whi ther is no treuthe knowun for a treuthe (whether it be a treuthe of lawe of kinde or of lawe of feith), but that if he be knowe perfitli and fulli bi hise euydencis and groundis, as it mai bi good labour of arguyng be knowe, he schal be proued trewe atens alle atenseiers whiche euere thei ben, Cristen or hethen, and thei mowe bi strengthe of argument be constreyned in her reson for to consente therto, wole thei nile thei, if thei leue sufficient attendaunce to the arguyng; and also sufficient cleer at fulle answere mai be teuun^ to al arguyng mad atens the same conclusioun of feith.
' There has been an erasure and correction here, and it may perhaps be doubted whether yeuu7i was the original form ; it occurs however in Gen. XXX. 18. (Wicl. Vers.)
I
THE FIRST PART. 99
Al this is open bi what y haue write of feith in The Chap. xvii. foleiver to the donet, and in the first parti of Cristen religioun, and in the firste parti of The hook of feith and of sacramentis, and in the book clepid The prouyng of Cristen feith. And ferthermore the more eny treuthe, whether he be of feith or of no feith, be brou^t in to examinacioun of arguyng, the more trewe and the more cleerli trewe he schal be seen ; and if he be not trewe, but seme trewe eer he come into triyng of argumentis, the lenger he abidith the ex- amynacioun of arguyng, the more vntrewe and the more cleerli vntrewe he schal be seen ; riit as good trewe gold, the more it suffrith the fier, the more cleerli he is seen to be trewe gold ; and if he be not but countirfeet goold, certis the lenger he abi- dith the examynacioun of fier, the more cleerh it schal be seen that he is fals and not trewe g-old. And therfore Goddis forbode that any Cristen man schulde thinke and trowe to be a trewe and a good gouernance forto kepe hise feithis and his othere opiniouns priuey, and lete hem not come into what euer examynacioun of argumentis which e mo we be mad ther upon; namelich whanne and where the holder of tho feithis and of hise othere opinions mai be sikir forto come and go and speke and argue and answere withoute eny bodili harme, and with out eny losse of his ricches or of his fame. Certis if eny man dare not in the now seid casis sufFre his feith and hise othere opiniouns be brou^t into lilt and into fier of argumentis to be at uttrist examyned, he outte be trowid that in that he hath vntrewe chafFar and vntrewe gold, which mai not abide litt and fier.
Also that this iij^ opinioun is a^ens resoun it is sSfeTtiimost euydent herbi : He is lijk to the la we of Macomet and St^of^the^^ of Sarezenis in thilk point in which her lawe is moost Mahommedan vnresonable. Forwhi the lawe of Macomet biddith, vndir greet peyne of horrible deeth suffring, that no
G 2
100 pecock's repressor,
cnAP. XTLi. man aftir lie hath receyued the feith of thilk lawe dispute or argue with eny other man upon eny point, article, or conclusioun of thilk lawe : and bi this wrecchid and eursid maundement the peple of thilk secte ben so miche lockid up vndir boond, that manie mo of hem mjiten be conuertid into trewe feith than tit ben, if thilk so vnresonable maundement of the same lawe ne were. And if any Cristen men wolen locke hem silf so up in her feithis and othere opiniouns of Cristis lawe fro arguyng and disputing ther upon with othere men, as y haue knowe bi reporting of ful trewe persoones that thei so doon, certis ther in thei doon foul vilonie to Cristis lawe of feith and of lawe of kinde, making as thout Cristis seid lawe were so feble cliaffare and so countirfetid and so vntrewe, that it durst not saue his worschip if he were thriftili examyned. And thei doon also ful periloseli to hem silf for to make hem so sikir in a feith, eer it be sufficientli tried and proued forto be holde worthi a trewe feith or no. And therfore the thridde bifore sett opinioun in the first chapiter of tliis book is vnresonable. Reply to the Now forto answcre to tho textis, whiche ben
arguments from
Scripture. The there bifore allee^p'id for orroundino* or ellis witnessimx
passage from the .. '^
gpist^f^to the QY prouyng of the iij''. opinioun, it is lilt forto an- explained. swere. Forwhi to ech diligent considerer vpon the
processis forth and aftir, bifore and behinde, where thilke textis ben writun, it schal be riit liitli and soone seen, that the first text there alleggid, Coloc. ij^ c., wole that in mater of Cristis Incarnacion, which is a mater of pure feith, no man schulde be bigilid bi philsophi ; that is to seie, no man schulde be moved atens the feith ther of bi evidencis and bi argumentis mad oonli vpon evidencis of lawe of kinde and of pure resoun without evidencis takun vpon Goddis afiermyng or Goddis reveling. Forwhi tlio ben argumentis of pure philsophie, and thei ben
THE FIEST PART. 101
veyn fallacis as to schewe treuthe of feith ; for thei Chaf. xvii.
han no place in mater of feith ; and arguraentis takun
vpon evidencis of Goddis assercioun, or ^ Goddis
affermyng or reveling that the thing is trewe, ben
the oonli argumentis which han propre place forto
prone and gronnde articles, treuthis, and conclusiouns
of feith ; but certis thei (that is to seie, argumentis
of philsophie) and noon othere argumentis han place
forto groundli and fundamentali schewe and proue,
maters of lawe of kinde not being of feith ; and
suche maters ben maters of Goddis lawe and seruice,
as weel as ben maters of feith. And therfore the
first text alleggid gooth not into the proof of the iij^
opinioun.
And in liik maner it is to be seid that Poul The passage
*^ . . . from the First
meened in the ii^ place, alleggid bifore to be i. Cor. Epistle to the
^ ^ ^ ^ feto Corinthians
i. c., that in mater of feith Poul vsid not hitnes of explained, wisdom and of pure resoun oonli, thout not al maner of arguyng may be excludid fro the fynding, the leernyng, the knowing, and the prouyng of feith, as it is proued weel in the book clepid The booh of feith and of sacramentis, and as it is tau^t in The folewer to the donet and in the i^ partie of Gristen religioun ; bicause that no treuthe (except tho which ben at vttrist degre pleyn and open treuthis) mai be leerned, kunne, and proued without argument, as it is in my writingis sumwhere ellis sufficientli schewid ; and ech argument muste needis be maad bi werk and deede of the resoun. And thus it is answerid to the textis whiche in the first chapiter of this book ben broutt into proving of the iij^ opinioun.
or of, MS., but of is scraped out
102
rECOCK S REPRESSOR.
xviij. Chapiter.
Another erro- neous opinion, whicl) came more recently to Pecock's know- ledge. If a man keep God's law, he shall have the true understand- ing ot Scripture without the aid of any human teacher; but if he do not, he shall never have it by all the teaching in the world. The Lollards consider the clergy to be of the latter sort.
Aftir y had herd and had writun thus as is now passid of these iij. opiniouns, ther came into my know- ing that among the peple bifore spokun is holde this iiij^ now to be rehercid opinioun. And for as myche as he is ful perilose and worthi it is forto him aten- stonde and him forto proue be vntrewe, therfore y thou^te forto pkiunte into this book the writing of him here next to the other e thre opiniouns, and forto sette my bisynes forto bringe him into noutt. The opinioun in him silf is this. If eny man be not oonli meke, but if ther with al he kepe and fuliille al the lawe of God so miche and in the maner as it is long- ing to him forto it kepe and fulfille, he schal haue the trewe vndirstonding of Holi Scripture, thout no man ellis teche him saue God. And tho men which e ben not trewe lyuers in the lawe of God schulen not falle vpon the trewe and dewe vndirstonding of Holi Scripture, thout thei putte therto al her natural power and diligence, with the help and counseil of othere suche persoones like to hem. And thanne here by for as miche as to her seming the bischopis and archidenes,^ doctouris, and othere clerkis lyuen alle out of Goddis lawe, therfore thei wenen that noo bischop or archideken or doctour or eny other such persoon of the clergie cometh into the trewe and dew vndirstonding of Holi Scripture ; and therfore thei trowen that ech bischop and ech such other clerk bileeueth amys and techith amys, and thei wolen not trowe to his teching, but thei trowen to the doctrine which thei fynden among hem silf bi studiyng in the Bible oonli. For hem silf oonli thei
I'robably we should read archidchcnct
i
THE FIRST PART, 103
liolden trewe feithfiil lyuers according with the lawe chap. xviii. of God. ~~
This iiii®. opinioun, as y weene, thei trowen be Certain texts
Ti • XI X X- J. ^ 1 -Ji mi r. X alleged in behalf
groundid m the text is now to be rehercid. i he nrste of this opinion.
is writun lohun viij^ c. thus ; lesus seid to hem of
the lewis, whiche hileeuedeii to him : If le schulen
dwelle in my word ze schulen he Tny very disciplis,
and ze schulen hnowe trouthe, and trouthe schal
delyuere zou. The ij". text is writun lohun xiiij^ c,
thus : He that loueth me schal he loued of my Fadir,
and y schal loue him, and y schal schewe my silf to
him. The iij^ text is writen lohun xv^ c. thus : I
schal not noiu clepe zou seruauntis or hond onen,for
the seruaunt wool not luhat his lord schal do; hut
y haue clepid zou freendis, for alle thingis what
euer y herde of my Fadir y mad hnoivun to zou.
This iiij^ opinioun may ful li^tl i be improued. For- This opinion con- whi atens him is had the grettist certeinte which fest experience. mai be had in oure knowing, and it is clepid expe- hoidingTo^iard rience : ^he, such experience is a^ens him had, that Sorious^vii the holders of him kunnen not and mowe not atens thilk experience seie nay, and therfore needis fro this iiij^ opinioun thei musten falle. As for the seid experience had at ens the seid iiij®. opinioun, sotheli y haue mad inquisicioun therto sufficient and diligent, and y am certified at fulle that among the holders of this same iiij®. opinioun summe ben founde and knowun openli among hem silf and of othere nei^boris to be greet lecchouris, summe to be avoutreris in greet haunt and contynuaunce, summe to be theefis, euen atens her owne leernyng and atens her owne holding and doctrine, ^he, thei that han be and ben ritt grete in auctorite of teching among hem han be and ben suche, and in other wise miche viciose per- soones, so that tliei mowe not here a^ens seie nay, for y can make it vndoutabili be proued. And alle men witen that these ben grete synnes and miche
104; PECOCK's repressor.
CHi.p. xviii. a tens the keping of Goddis moral la we ; and tliei hem silf knoulechen that these dedis ben grete synnes and azens Goddis lawe. And jit thei weenen and holden hem silf for to haue the trewe and dewe vndir- stonding of Holi Scripture ; jhe, that no men han bettir the trewe vndirstonding ther of than thei han. Wherfore needis folewith that thei hem silf muste holde the seid iiij^ opinioun to be vntrewe, and that for open knowing of experience which is had among hem silf of these now bifore rehercid vicis, and of many othere vicis. And therfore fro this dai forth ward y hope noon holder of the iiij^ opinioun schal mowe for schame holde the same iiij^ opinioun, but rather he schal be schamed that he hath 'it bifore so vngroundabili holde, and witlioute suficient evidence tlierto bifore had he hath so faste therto cleued and lened. Ferthermore y dare weel seie, if alle the evi- dencis wliiche ben late bifore writun in the next chapiter, atens the ij^ opinioun be weel considerid thei schulen suffice forto vnprove this iiij^ opinioun liere, as thei vnproven the ij^ opinioun there. And therfore more than this no nede is forto write now and here at ens the seid iiij^ opinioun. s<!'ript'ui'e?/rc. Tho iij. tcxtis of Holi Scripture, whiche bifore in pun'ose'^fir^ this present chapiter ben alleggid into the grounding q\?ouV^*^fifir of this iiij^ opinioun, availen not therto. Forwhi, arrU<irprovcd:*' lij^ wise as bifore (in the eende of the ix^ chapiter in this present i"". partie) to ij. textis of Holi Scripture broutt forth into helping of the firste opinioun y haue answerid there, that tho ij. textis speken of leernyng and kunnyng which is feith, and not which is had bi doom of resoun in lawe of kinde ; so y answere now to these iij. textis broutt forth in this present chapiter for grounding of the iiij^ opinioun, that ech of these iij. textis spekith of leernyng and knowing which is feith, namelich vpon Cristis Persoon and upon his Incarnacioun, and not of leernyng and
THE FIRST PART. 105
knowing which is lawe of kinde geten bi labour in chap, xviii. doom of mannis resoun oonli, as it is open if a man weie weel the wordis of tlio textis. And therfore these iij. textis ben not for the purpos for to grounde the iiij". opinioun.
As to this, that the holders of the iiij^. opinioun Reply to the deemen prelatis of the chirche forto be mys lyuers prelates are evii and trespacers at ens Goddis lawe, weel y wote that but men, and
■^ - . / - ,. ■ "^ - ^ therefore liable
m summe thinois prelatis synnen and amys * doon. to human
•r. XI JL^ • ^ 1 i.- • ii 1 • 1 \li • 1 • infirmity; the
h or, thout thei ben prelatis m the chirche, thei ben charges against men and not pure aungels, and therfore thei ben rated. suche, and muste needis be suche, that han the natural temptatyue wrecchidnessis whiche other men han. And weel y wote herwith, that in summe thingis thei ben iugid to be more gilti than thei ben, and also in summe thingis thei ben iugid to be gilti whanne thei not gilti ben, as tho same iugers schulden weel wite, if thei were homeli with the same prelatis, and weren priuey to the same gouernauncis and to alle the causis and motyues and circumstauncis of the same gouernauncis whiche thei blamen.
Wolde God that men, eer thei wolden ^ blame eny Bishops often
*' condemned
mannys gouernaunce, wolden weel leerne and wolden unjustly. be remembrid weel vpon the same leerning wher of a deede or a gouernaunce takith his moral godenes and his moral badnes, and that a gouernaunce is not moraly^ good for and bi his owne substaunce, but for and bi his causis, hise motyues, and hise circumstauncis, as it * is tautt in othere placis of my writingis, name- lich in Tke folewer to the donet : jhe, and that moral ofouernaunces of mennis conuersacioun, namelich suche that ben politik (that is to seie, suche wherbi prelatis of the chirche or othere ouerers gouerne othere men vndir hem bi spiritual policie or worldli policie)
• mi/s, MS. (first hand). I ' moral, MS. (first hand).
2 wolde, MS. (first hand). I * as is, MS. (first hand).
106
PECOCK S REPRESSOR.
CnAP. XVIII.
neuere tliorut long tymes vndir oon reule,
This remark applies to Pecock himself, amongst the rest
Readers of aiieient books, l)eiii;? unskilled in moral philo- sophy, ai)t to
sfcondeii
neither vndir oon maner to be doon, neither stonden in alle placis like wise or vndir lijk reule to be doon. And also that in the causis^ of God and aboute the helthe of Cristen soulis the more good is rather to be doon than the lasse gode, and the lasse good is rather to be left vndoon than the more good ; thout into the lasse good certyn pointing is maad bi reulis and is writun, and not into the more good. Sotheli thanne schulden not tho men iuge and deem so vnwijsly and so vntreuli of prelatis and of her gouernauncis, as y heere summen so do. Weel y woot as for my- part, that how men han iugid me and my gouernaunce anentis my diocise, liatli come to myn eeris ; and lit y knowe the wittis and the disposiciouns of the same iugers, that if alle the causis and mot3aies and en- tentis, meenis, helpis, and lettis, and manie othere circumstauncis of the same gouernaunce whiche thei blamen were opened to hem, and if thei were made therto priuei, thei wolden be of the firste whiche schulden counseile me to kepe and fulfille the same gouernaunce.
Of mi parti y speke in special more than of the parties of othere ^ prelatis : for the vniustnes of iuging which is iouun upon me y knowe better than the vniustnes of iugingis doon vpon othere. And as it is of me in this caas, so it is lijk to be with mauie othere prelatis to be wrongli deemed of men, whiche not knowen in special al that ouiie be considerid aboute a gouernaunce, eer than thilk gouernaunce oulie of hem be iugid morali good or bad.
How suche now seid politik gouernauncis of prelatis anentis her peple was doon and vnder what reule in the eeldir dales, it is writun in lawis and in holi
' hi causis, I\IlS. (first hand). -for my, M^.
^ ihc othere, MS. (first hand).
TPIE FIRST PART. 107
mennys doctrines and in holi mennys exortaciouns, Chap, xviii. semynsrli as that tho s^ouernauncis schulden alwey be suppose that aii
11 T TM 1 rT^ PI things ought to
contynued vndir liik reule. Tnanne comen forth men be m the Church
. now, as they
sum what lettrid as m rammer oonli or litle ferther, were in om time.
.,.,, iTi« ^ ^^^ opinion
and not mstructid m the kimnyng of moral philsophie ^f^^^ ; for a. and of lawe of kinde, neither considering^ or remem- and circum-
. ' " stances lutro-
bring that the ejodenes of a p-ouernaunce hangith upon duces changes
° ^ ° ^ o or into church
hise circumstauncis ; and that, if transmutacioun and government. chaunge be of the circumstauncis, so that thei not abiden vndir oon and the same reule, the gouernaunce outte not abide and be contynued vndir oon and the same reule forto be good ; and not considering that in lengthe of tyme ful greet transmutacioun and chaunge is alwey maad in and aboute the circum- stauncis of politik gouernauncis, the, and of monastik gouernauncis (that is to seie, of gouernauncis bi whiclie oon man gouerneth him silf aloon) ; and thei reden these writingis so writen in eeldir dales, and anoon thei iugen that vndir lijk reule and maner thilke gouernauncis outte be contynued now and alwey with oute excepcioun and without dyuersite, namelich for- that tho eeldir writingis were writingis of holi men. But, lo, how foule thei ben bigilid ; for thei not con- sideren ferther in the writingis than is expressid in the same writingis, neither thei consideren that no man euere wrote in suche gouernauncis alle the excepciouns and alle the priuey condiciouns whiche ben priueily and impliedli includid in the same writingis ; but who euere wrote or schal write in suche maters of moral gouernauncis, he muste needis comitte and bitake to the doom of resoun manie excepciouns and condi- ciouns, and myche more thing vnwritun of hem con- cernyng the same maters than is al what he ther of writith expresseli ; and that bi cause of the seid trans- mutacioun which is alwey in the world ; and ther with bicause that a gouernaunce is not good but bi hise circumstauncis, whiche ben thus changeable and trans-
108
PECOCKS REPRESSOR.
The same changes intro- duce changes into things of common life.
Chap, xviii. mutable. For certis ellis it wolde needis folewe that tho writers, how euere holi thei were, wroteu and tautten atens trewe philsophie and atens trewe diui- nyte and atens trewe doom of resoun, which as for thilk euidence is not to be grauntid.
And therfore wolde God that men wolden bithenke weel, that no man may vndir oon reule and oon maner kepe his gouernaunce toward him silf, toward his meynee, and toward hise othere peple, in wynter and in somer, in a leer of derth and in a jeer of greet cheep, in tyme of wete and in tyme of droutth ; and if in oon teer such transmutacioun and cliaunge of wether muste make a man chaunge his moral gouer- naunce anentis him silf and anentis his peple, whi not bi lijk skile if thorut hundridis of jeeris ben falle manye transmutaciouns in the circumstauncis of the seid politik gouernaunce, and manie lettis and manye vnhelpis and manye lackis of helpis, whiclie in the eeldir dales weren not in the circumstauncis of the same gouernaunce ? The prelate muste make thilk gouernaunce to be doon in an other maner and in an other reule, as resoun for the tyme wole deeme, and not vndir the same forme and reule in which it was doon bifore in eeldir dales, and in which thout it be writun that in thilk reule that it was doon in eeldir dales bifore ; the, and if sucli transmutacioun and greet dyuersyte be in oon diocise, miche more and miche other wise than in an other diocise, whi sclial not the e:ouernaunce in thilk ^ diocise be doon bi doom of resoun myche other wise than the same kinde of gouernaunce outte be doon in an other - diocise ?
If therfore reders in lawis and writingis of eeldir dales were ferther and better instructid than in her oframmer in such doctrine as is now sumwhat here schortli seid and touchid, thei wolden not jeue such
Necessit;V' of caution in making appeals to ancient practice.
thik, MS.
I 2 a other, MS.
THE FIRST PART. 109
vnwise and vntrewe doomes upon prelatis of the chap^xviii. chirche and vpon religiose persoones for cliaunging of gouernauncis bifore doon and led and writen to be so doon, as y lieere that thei doon ; but thei wolden ^ thinke that manye thingis musten be considerid mo than oon in iuging of a gouernaunce, and thei wol- den ^ thenke that thei knewen not al that outte be considerid aboute thilk gouernaunce or thilk gouer- naunce, as causes, motyues, ententis, helpis, lettis, lackis of meenis, chaungis of the better good which may not be differrid, neither mai be doon of o there men for the lasse good, and manye suche othere ; and thanne thei wolden thenke and seie, that thei liadden not suf- ficient ground forto deeme and teue iugement, whether thilk gouernaunce be good or bad.
And ferthermore, to seie redili as no man woot, how Prelates not to
. . be condemned
hard it is to clymbe vpon a tree or forto come doun iiastiiy by those
. . . wlio know
of a tree, saue thilk that assaieth it: and no man ijothing of the
' . ' difficulty of their
loking vpon an other man so clymbing vp or comyng situation. doun can iuge so weel that he gouerneth him weel or yuel in so ascending or descending as he him si If which so ascendith or descendith, neither he woot so weel as if he him silf were sett into lijk werke of clymbing or of doun comyng, and ful littli ech such biholder schal deeme amys the clymber, if he make soone eny iugement ther upon without priuey counsell- ing with the clymber, to wite of him whi he is moved forto sette his foot rather there than here, and so of other ^ dyuersitees : euen so it is in oure now present pm^pos. And therfore not for noutt God seid in the Gospel,^ Matheu vij^ c. : Nile ye deeme and ye schulen not he deemed : in what euer doom ye schulen deeme ye schulen be deemed. Ypon which sentence it were good that men hem bithou^te, and of which sentence it
» wolde, MS. (first hand). | ' Golpel, MS.
2 otherer, MS.
110
PECOCK S REPRESSOrv.
Chap, xtiii. were good that men were afeerd. Forwlii tlio wordis ben tlie wordis and the thretenyngis of God, namelieh if men mytten not be reulid fro mys deemyng bi wisdom sumwliat now schortli bifore tautt of moral philsophie. And tit ferther, if suche hasti demers bi lier vnwise and vntrewe deemyng diffame the prelatis whicli thei so demen, than is al the mater in her side the wors. Forwhi, thanne thei ben bounde forto make a sufficient amendis to the fame of the same prelate so Imrtid bi hem, euen as thei ben bounden into a suffi- cient amendis to his worldli hauour, if thei take ther of eny thing vntreuli fro him ; and ellis thei kumien not haue of thilk trespas forteuenes of God. And sithen restitucioun of fame to be doon to a man atens diffame is ful hard, and myche hardir than is resti- tucioun of worldli good, it folewith that a perilose thing is it forto ^ appeire vntreuly a mannys name, and namelieh a prelatis name, thorui suche now seid vnwijs and hasti deemyng.
xix. Chapiter.
ofSSU-i?^^ Thouj, fro the bigynnyng of the firste chapiter in
ordinancos of the this book hidir to, y haue thus laborid forto distroie , ^^f' it which schulde and wolde ellis ful miche lette my
may be set down *'
clergy, which are comphiined
ruic7 ^s'leciai P^^T^*^ ^^^ euteut forto turne many of the comoun
proofs of each of tlicm shall
peple fro mys holding atens xj. gouernauncis, whiche follow. j^£|.-p ^j^ this present book schulen be proued for leeful
and gode and profitable to Cristen men ; tit, eer y schal come doun into the special profis of tho xj. gouernauncis, y schal proue hem alle to gidere vnder general profis, and that bi setting- fortli of iij. suppo-
' for inserted in MS. by a later ( ?) hnnd.
Insetting, MS.
THE FIRST PART. Ill
sicioims or iij. reulis, and with taking out of hem iiij. Cuir. xix. conclusiouns. And thanne, aftir it is so doon, y schal descende into special profis of tho xj. gouernauncis, of whiche gouernauncis the oon is the hauyng and vsing of ymagis in chirchis ; an othir is pilgrimage in going into memorialis or into mynde placis of ^Seintis.
The i^. supposicioun or reule is this : Who euere ^"f/^^vho- (wh ether he be God, man, aungel, or Scripture) "bid- ^ver 6j^re^^?y dith bi word or bi ensampling of deede expresseli eny flfrmld^wds^hi-' gouernaunce to be doun, he theryn^ and therbi biddith ^.j^^^^^^Jy^^^^yj^ includingli or closingli al it to be doon, which folewith springs^f?om it. in formal argument of resoun out of thilk gouernaunce ^^J^^^^^^ ^^^J^^^^^J^. bedun. And also theryn and therbi he biddith al it j.X'bie.''"'^ "^""^ to be doon, withoute whicli the seid gouernaunce may not be sufficientli doon into the entent of the biddir ; and also if into the same gouernaunce to be doon ben manyo dyuerse weies and meenis, of whicli ech bi him silf is a good and a speedful wey and meene into the seid gouernaunce to be doon, he in the bidding of the seid gouernaunce to be doon, allowith ecli of thilke weies vndir fre choice of the taker to be take and doon, and also he allowith thilk wey and meene rather and more to be chose, take, and doon, bi which the seid gouernaunce schal be the more or the better doon. And also in the same bidding of the seid gouernaunce he counseilith and willith thilk gouernaunce to be doun in the better maner, rather than to be doon in the lasse good maner.
The ij^. supposicioun or reule is this : Who euer ^J^/^^yhJ. (God, aungel, man, or Scripture) counseilith and willith ^j^ 5y^mp^^m- with oute comaundement bi word or bi ensampling of ^^^^ oj^^^jj^jj^ *° deede expresseli eny gouernaunce to be doun, he ther ^P^^JJ^^^^J^^J^^^^^" yn and therbi counseilitli and willith includingli or J^^jf^^ogfcanr closingli al it to be doon, which folewith in formal ^^f^ifg^g^^J^ be argument of reson out of thilk same gouernaunce ^^amL"!- Sway
, , possible,
' yn, MS. (first hand).
G8 -h-
112
pecock's repressor.
Chap. XIX.
The third EULE. Who- ever, by cither of the before- said manners, or by any other manner, indi- cates that any ordinance is to be ])erfornied, indicates inclu- sively that every thiiif^ is to be done which is included in it, and follows from it, and is necessary for its l)erformance.
Tl»e three rules proved l)y the ilhistration of I'ccoek's servant ))einf4 ordered to Ko fruin Wliit- iuffton College to St. Paid's Cross to hear a sermon.
counseilid and willid ; and also ther yn and therbi he counseilith al it to be doon, witlioute which the same said counseilid gouernaunce mai not be doon as it is so counseilid to be doon. And also, if into the same gouernance to be doon ben manye dyuerse weies and nieenis of which ech is a good si)eedful wey and meene into the said gouernaunce to be doon, he in the counselling and willing of the seid gouernaunce to be doon allowith which euer of thilk weies and nieenis be take and doon into the doing of the seid gouer- nance. And also he aUowith thilk wey and meene to be chose, take, and doon, rather and more, bi which the seid gouernaunce schal be the better doon into the entent of the counseiler or wiUer. And also in the same counselling of the seid gouernaunce he coun- seilith and willith thilk same gouernance to be doon in the better maner, rather than to be doon in the lasse good maner.
The iij^. supposicioun or reule is this : Who euer (God, aungel, man, or Scripture) rehercith, witnessith, or denouncith bi such bidding as is bifore seid in the firste reule, or bi such counselling as is bifore seid in tlie ij'^. reule, or bi eny other maner eny gouernaunce to be doon, he ther yn and therbi rehercith, witnes- sith, or denouncith includingli or closingli al it which folewith out of thilk gouernaunce and is includid for- niali in thilk gouernaunce, and al it with out which thilk gouernaunce mai not be doon ; and so forth in alle the o there pointis and degrees rehercid now bi- fore in the firste and ij*^. reulis.
These iij. supposiciouns or reulis beii so upenli trewe, that no man hauying eny quantite of resoun mai deneie hem. Foi'whi, if y, being at Londoun in the Collage of Whitington, bidde or counseile or wit- nesse to my seruauiit thciv Ijcing with me, that he go to l\juli.s Cros ibrto huere there attentitii a .sermon to 1)0 j)reclii(l, it mu.sti^ nedis be grauntid, that y iu
THE FIRST PART. 113
SO bidding, counseiling, or witnessing, bidde, counseile, Ciiap. xix. or witnesse, that he leerne or remembre sumwhat bi the same sermoun, and that sum maner of newe dispo- sicioun (lasse or more) he take into his affeccion vpon sum thing of thilk sermoun. Forwhi al this folewith out of the attentif heering of the sermoun. Also it muste needis be grauntid, that y (in so bidding, coun- seiling, or witnessing) bidde, counseile, or witnesse, that he go forth out at the coUegis gate. Forwhi, inlasse than he go forth fro me at the gate, he mai not come to Poulis Cros forto heere the sermoun. Also, si then fro the seid college ben manye v/eies to Poulis Crosse, and of whiche ech is speedful and good ynow forto lede to Poulis Crosse, it muste needis be grauntid that in so bidding, counseiling, or witnessing, y witnesse that, which euere of thilke weies he take, y it alio we ; and if cause be founde in eny of tho weies that bi doom of resoun thilk weie outte be left (as if per- auenture in oon of thilk weies a man liggith in wait for to sle my seid ^ seruaunt) certis thilk wey is not, as for thanne, oon of the speedful weies for him into Poulis Crosse. And also it muste be grauntid that in so bidding, counseiling, or witnessing, y wole and al- lowe rather that he go and chese the better of tho weies than the lasse good of tho weies, and that he in bettir maner heere the sermon than that he in lasse good maner heere the same sermoun. Wherfore, si then in lijk maner it is to be holde and seid in alle lijk casis, it folewith that the iij. bifore sett suppo- siciouns or reulis ben trewe and ben to be grantid.
Aftir these iii. so openli trewe reulis v putte forth rour cor..
. -T^.p elusions follow
iiii. conclusiouns, whiche muste needis be trewe, if these f^o^i^ t^'e three
... . rules.
iij. reulis be trewe.
The firste of tho - iiii . conclusiouns is this : For the first
i1 • il i TX T o. • , 1 1 1 /^ 1 CONCLUSION
tins that Moil Scripture woie a man to loue Uod Scripture iu bia-
• seid is added by a later hand. | - the^ MS. (first hand).
II
114 pecock's repressor.
Chap. XIX. and drede God with al his herte, soul, and strengthe,
dinsai^itoiovo it muste needis be grauntid that ther ji\ Holi
hini' to iov(>'\ir ^ Scripture wole a man to loue al what God wole him
love^.^audhaTe loue, aud liate al what God wole him hate, and that
and to use way?' HoH Scripture ther yn wole a man forto do Goddis
knowing' and seruicis wliiclie God biddith him to do, and forto
wiiat tiuvse"^ do and suifre for God in his seruice. Forwhi al
Pictures, relics, tliis folewitli in formal argument fro this, that a man
andlieariujr ' louetli God witli al his lierte, soul, and strengthe.
iiieans. Proof Also it mustc needis be grauntid, that ther yn and
* therbi Holi Scripture wole that a man bithinke and
remembre upon these vij. maters, that is to seie, what
God is m hise dignitees, nobilitees, and perfecciouns ;
whiche ben hise benefetis touen and bihiit to man in
this lijf and in the lijf to come ; whiche ben hise pun-
yscliingis touun and to be touun in this lijf and in
the lijf to come ; whiche ben pointis and articlis of his
lawe and his seruice ; that man ther yn serue to him ;
whiche ben mannys natural freelnessis and yuel dispo-
siciouns and redinessis into synne and lothinessis into
good ; whiche ben mannys synnes doon aiens the lawe
of God ; and which ben remedies a^ens the now seid
freelnessis and atens the now seid synnes. Forwhi
the remembraunce and mynde taking upon these vij.
maters is so necessarie a nieene into the loue and
drede of God, that withoute meditacioun and mynde
vpon hem or upon summe of hem no man schal loue
God and drede God in eny while with al his herte,
soule, and strengthe. And ferthermore, sithen this
mynde, remembraunce, and meditacioun mai not be had
upon these seid maters withoute summe of these weies
or meenes, that is to seie, reding or heering of Holi
Scripture and of othere writingis, heering of sermons
prechid, biholding upon picturis or purtraturis or
graued werk or coruun werk, visiting and going into
the placis in whiche holi men han lyued, or in whiche
holi men dwellen, or in whiche the relifis or the re-
likis of hem abiden : as bi whiche meenis alle or
i
THE FIRST PART. 115
summe of the seid vij. maters mowen be representid, Chap. xix. signified, and be broutt into mynde, meditacioun, and remembraunce, and ech of these weies and meenis is profitable and speedful into the seid remembraunce making upon the seuen seid maters, as sure experience and assaye ther upon had it witnessith : — it muste needis be grauntid that in this that Holi Scripture wole a man forto loue and drede -God with al his herte, soul, and wil, Holi Scripture allowith weel that a man take in to vse ech of these now bifore rehercid meenis (now oon of hem, now an other of hem) at his liberte. as him likith forto so take. This firste conclusioun folewith openli out of the iij. seid suppo- siciouns and reulis, and out of the ensaumpling bifore upon hem. Wherfore, if thei be trewe, this firste conclusioun muste nedis be trewe.
The ii^. conclusioun is this : Thilk xi. gouernauncis the second
1 . , , , • -^ 11 CONCLUSION.
whiche y schal susteyne, meyntene, lustifie, and de- The eleven
, . . ^ ' J ^ ^ above-named
fende aftir in this present book, ben bede or counseilid ordinances are
^ bid or eonnselled
or witnessid bi Holi Scripture to be doon. This 07 witnessed by
^ . . Scripture. Proof
conclusioun y proue thus. Ech gouernaunce which is of the conclusion. expresseli bede, counseilid, or witnessid bi Holi Scrip- ture to be doon, or is includingli or closingli in eny of the now biforeseid maners bede, counseihd, or witnessid bi Holi Scripture to be doon, is bede or counseilid or witnessid [by] Holi Scripture to be doon ; but so it is that ech of thilk now spokun xj. gouer- nauncis, which after in this present book y schal defende and susteyne, is a gouernaunce expresseli bede or counseilid or witnessid bi Holi Scripture to be doon, or is includingli or closingli bede, counseilid, or witnessid in summe of the maners now bifore seid in a gouernaunce bede, counseilid, or witnessid expresseli bi Holi Scripture to be doon, as schal be openli at ful proued after in this book. "Wherfore ech of thilk xj. gouernauncis is bede or counseilid or witnessid of Holi Scripture to be doon.
H 2
116
PECOCK S REPRESSOR.
Chap. XIX.
The third conclusion. Each of the above-named ordinances are in a large sense grounded in Scripture. Proof of the conclusion.
The rouETH
CONCLUSION.
If the witnessing of Scripture to a moral truth in any of the above- named ways were a i)roper ground- ing of it, then each of the eleven ordinances afore- said were pro- perly grounded in Scripture. Proof of the con- clusion.
The iij^ conclusionn is this : In thilk meaner of vnpropre and large spedie, in which it may thout vnpropirli be seid that what is bede or counseilid or witnessid bi Holi Scripture in eny of the now bifore seid maners of bidding, counseiling, or witnessing is therfore and therbi groundid in Holi Scripture, it is trewe that ech of the xj. gouernauncis, which y schal aftir in the ij''., iij^, iv°., and v^^ parties of this book menteyne and defende is groundid in Holi Scripture largeli and vnpropirli forto speke of grounding, as it is ther of seid bifore in the [fifth] ^ chapiter of this present firste parti of this book. This iij*". conclusioun folewith i^leinli at the ful out of the ij^. now bifore going conclusioun. Wherfore, if the ij^ conclusioun is trewe, this iij^ conclusioun is needis trewe.
The iiij°. conclusioun is this : If the bidding or counseiling or witnessing of Holi Scripture in eny of the bifore seid maners upon a mater or a conclusioun or a trouthe of moral lawe of kinde were a gronding in Scripture, forto speke propirli and verili and dewli of a ground and of grounding to a thing, in the maner which is bifore spokun in the ij^. and iij^ cbapi- tris of this present first parti, certis thanne ech of the xj. gouernancis (whiche aftir in the ij^., iij'^., iv'^., and v^. parties of this present book y schal defende and menteyne) were groundid in Holi Scripture bi grounding in propre maner vndirstondun and takun. This iiij^ conclusioun folewith openli out jof the ij". and iij*'. conclusiouns. "Wherfore, if thei be trewe, he is trewe.
' Some erasures and correctioDs have been made in the numbers ; the same remark is to be made Just below in two instances ; also at p. 4, 1. 23. The numbers are
written in Roman character ])y the first hand, in Arabic by the second.
* A space left in the MS. for the number.
THE FIRST PART. 117
XX. Chapiter.
CoNFiRMAClOUN to the i. and ij . of these iiij. now confirmation of putt conclusiouns is this. Who euer for deuocioun fiSt'^iM tecond*^ and loue which he hath to Holi Scripture wole holde Sust bTgrauted that ech gouernaunce of Goddis moral lawe and ser- is^lroSnded'm uice is groundid in the Newe Testament, (as sum men isTudush^eV^^ ^ holden,) or in the hool Bible, (as summe o there hoi- ft!Tho5gh^not ex^ dun,) and ellis it is not to be take for a point and mif appe^- that
Ti j?riiTi T r n 1 T each of the eleven
deede or gouernaunce oi Goddis lawe and oi Goddis ordinances is seruice, tit he mai not holde and seie that needis ech Scripture/ gouernaunce of Goddis seid lawe and seruise muste be
o
groundid expresseli in Holi Scripture, as anoon aftir schal be proued. Wherfore he muste needis graunte and holde, that if eny deede or gouernaunce be groun- did or witnessid includingii or closingli in eny of the bifore spokun raaners bi the thre reulis, it is ynowt forto seie and holde that thilk deede or gouernaimce is groundid or witnessid in Holi Scripture. And if he muste so graunte, certis thanne if it be schewid to him that ech of the xj. gouernauncis whiche y schal aftir in the ij^., iij^, iv^, and v^. parties of this book defende and iustifie, (of which oon is setting up of ymagis in chirchis, and an othir is pilgrymage vnto the memorialis or mynde placis of Seintis,) is in- cludingii or closingli groundid or witnessid in Holi Scripture bi eny of the maners bifore seid in the iij. reulis, (as aftir in the ij". parti of this book it schal be schewid,) he muste needis lijk weel graunte that ech of tho xj. gouernauncis is groundid or witnessid in Holi Scripture.
That thou maist not seie and holde ech gouernaunce Express mention and deede of Goddis lawe and seruice to be expressid scripture of in Holi Scripture, and that ellis it is not Goddis ser- which are law-
118
TECOCKH REPRESSOR.
Chap. XX. uice and a deede of Goddis lawe, lo thou maist se fully u^in the herLi. Ill al Holi Scripture it is not expressid bi vTrious%r-^^" bidding, counselling, or witnessing, or bi eni^ ensaum- Svmfs nVt\'x- pling of persoon, that a hiy man not preest schulde jr?!! Scripture.' Were a breche, or that he schulde were a cloke, or that he schulde were a gowne, or that he schulde die wollen clootli into other colour than is the colour of scheep, or that men schulden- bake eny fieisch or fisch in an ovyn, or that men schulde make and vse clockis forto knowe the houris of the dai and ny^t ; for thouj in eeldist dales, and thouj in Scripture mensioun is maad of orologis, schewing the houris of the dai bi schadew maad bi the sunne in a cercle, certis neuere sane in late dales was eny clok telling the houris of the dai and ny^t bi peise and bi stroke, and open it is that noutwhere in Holi Scripture is expresse mensioun mad of eny suche. Also nout where in Holi Scripture is mensioun mad or eny ensaumpling doon, that a womman schulde were upon her heer and heed eny couerchief of lynnen threde or of ^ silk. Forwhi the coueryng with which a wommannys heed outte be couered, wherof Holi Scripture spekith in the i)istlis of Poul,'* was only the heer of wommennys heed vnschorn, and of noon other coueryng to wommennys heedis spekith Holi Scripture. And here atens Holi Scripture wole that men schulden lacke the coueryng which wommen schulden haue, and thei schulden so lacke bi that that the heeris of her heedis schul- den be schorne, and schulde not growe in lengthe doun as wommanys heer schulde groAve. Perauen-
' eni is added by a later (?) hand.
2 schulde, MS. (first hand).
^ of is added by a later hand.
* See 1 Cor. xi. 3-10. It need hardly be added that Pccock has
committed an error in this sentenee* the i^oucria of v. 10 being certainly (I veil. Veils are also several times mentioned in the Old Testament. Sec Kitto, Ci/cl. Dibl. Lit., s. v. Veil.
THE FIRST PART.
119
ture, as wijs as tliou makist thee in the Bible forto chaf. xx. reproue pilgrimage and setting up of ymagis and worschiping doon bifore ymagis, thou couthist not aspie this laste seid point of wommannis coueryng : therfore how thou canst fynde it bi Holi Scripture, lete se ; and if thou canst not it fynde, it may be founds and proued so bi Holi Scripture that thou schalt not kunne seie nay ; and lit it is holde for a dede alloweable and vertuose that wommen were couerchefis, and that men and wommen were gownys and clokis, not withstonding that more synne cometh bi wering of wommennys couercheefis and bi wom- mennys gownis than by vce of ymagis and bi pilgrim- agis, as al the world may wite, if the mater be weel and thriftili examyned, bi what schal be seid and proued of ymagis and of pilgrimagis in the ij^ partie of this present book, and bi what is al redi therof clereli seid and proued in The book of ^V0TSchip^ng.
Also thou schalt not fynde expresseli in Holi Scrip- The same^argu-^ ture that the Newe Testament schulde be write in English or Latin
^ versions of the
Englisch tunge to lay men, or in Latyn tunge to fjo^,'*:(i'^-^*^g"^"'
clerkis ; neither that the Oold Testament schulde be t^^ie.
write in Englisch tunge to lay men, or in Latyn tunge
to clerkis : and jit ecli of these gouernauncis thou
wolte holde to be leeful, and to be a meritorie vertuose
moral deede forto therbi deserue grace and glorie,
and to be the seruice of God, and therfore to be the
la we of God ; sit hen bi no deede a man hath merit,
saue bi a deede which is the seruice and the lawe
of God ; and ech moral vertu is the lawe of God, as
it is proued weel in othere place ^ of my writingis.
Also thus : Where it is^ groundid expresseli in Scrip- other instances
,, ,. , TIT ATI of the same kind.
ture, that men mowe lete schaue Jier berdis. And how Varioiis lawful
* Probably we should read placis.
2 Perhaps we should read, Where
is it, &c.; if not, we must under-
stand from above, [ Thou shall not find] where^ &c.
120 pecock's repressor.
Chap. XX. dare thei so lete, sithen it caiinot be founde expresseli usages alldpames ill Scripture ^ that tliei ou^teii so lete, and namelich ScripTirc."^ sitlien it is founde in Holi Scripture that men leten her berdis growe withoute schering or schauyng, and also sithen it was the oolde vsage thoruj al the Avorld in Christendom ? AVhere is it in Holi Scripture gi'oundid bi wey of comendyng or of allowaunce that men schulden or mitten lauzwe ? For to the contrarie is euydence in Holi Scripture, Mat. v^. c., where it is seid thus: Blessid hen thei that moornen or weilen,for thei schulen he coumfortid ; and also, Gen. [xviij*'.]'- c., Sara the wijf of Abraham was punyschid, for that sche lauted bihinde the dore of the tabernacle. Where is it also grondid in Holi Scripture that men myiten alloweabili or schulden pleie in word bi bourding, or in deede by rennyng or leping or schuting, or bi sitting at the merels, or bi casting of coitis ? And lit ech of these deedis mo we be doon and ben doon vertuoseli and merytorili. sinjrinp, as an ^/^Iso wlierc in Holi Scripturc is it PTondid that men
amusement, not ^ ^ o
sanctioned by the my^tcu or schuldcii siugc, sauc oouli wliere yn thei preisiden God, as aungelis diden in erthe whanne Crist Avas born ? And so for esement of a man him silf, and for esement of his neitbour, it is not expressid in Holi Scripture that a man schulde singe. And ^it Goddis forbode, but that into esement of him silf and also of his neitbour, a man mai singe, pleie, and lauie ver- tuoseli, and therfore merytorili; and if he mai do it merytorili, certis thanne thilk deede is Goddis seruice ; and if it be Goddis seruice, it is needis a deede of Goddis lawe. No authority AVlicrc is it cxpressid bi word or bi eny persoonys
for making ale or engjj^-^ji^pling [^ HoU Script urc that men schulden make
' Iloli is inserted in the MS. be- i - A space left in the MS. for the fore Scripture, but cancelled by a number, later (?) hand. I
THE FIRST PART.
121
ale or beer, of whiche so myche liorrible synne cometh, Chap.xx. myclie more than of setting up of ymagis, or of pil- beer, from which
, , ^ . , , . , more sm springs
grymagis ; and the deiautis doon aboute ymagis and than from pilgrimagis ben myche lifter and esier to be amendid, than the defautis comyug bi making of ale and of beer. And also here with it is trewe that without ale and bere, and without sidir and wijn and meeth, men and wommen mytte lyue ful long, and lenger than thei doon now, and in lasse iolite and cherte of herte forto bringe hem into horrible grete synnes. And tit thou- wolte seie that forto make ale and beer and forto drinke hem is the seruice of God, and is merytorie, and therfore is the la we of God : for bi no deede a man schal plese God and haue merit and meede, saue bi deede of his seruice ; and ech deede which is his seruice is a deede of his lawe.
That in Holi Scripture is noon of these now rehercid Proof that none
. of these things
c^ouernauncis ffroundid or witnessid or ensaumplid bi ^^c expressly
^ T 1 ■*. grounded in
eny persoon expresseli, lo, y proue thus : No thing is Scripture. They
expresseli spoken of in Scripture, which is not there tEfaf d th ^*^
in special openli named ; but so it is/ that neither IhemlSoTbc
breche of lay man, neither n^own, neither cloke, neither concluded there-
•^ <-• ^ by without the
wommanis lynnen or silken couercheef, neither clock, additional aid of neither Englisch tunge or langage,^ neither ale, neither bere is spokun of there in special and bi name. Wher- fore the vce of these thingis, as to be doon bi tho thingis, is not there expressid. Also thus : No gouer- naunce or treuthe is expresseli groundid or witnessid in Holi Scripture, which mai not be knowen^ bi the Scripture aloone, without more sett therto of propo-
' is is interlineated in a later hand, which has also made some erasures.
2 After this follows, neither Latyn tunge or langage, but a later (?) hand has drawn a pen through it ;
rightly. See Luke xxiii. 38. But very possibly Pecock wrote it, since he was capable of making such a blunder as to say that a cloak is not mentioned in Scripture. 3 knowe, MS. (first hand).
122 pecock's repressor.
Chap. XX. cisiouns in the resoiin of him which redith and vndir- stondith there the Scripture. Forwlii in this case thilk gouernaunce schulde be grondid or witnessid suniwhat and in parcel bi the proposiciouns caste to Scripture, as it is groundid and witnessid sumwhat and in parcel bi the Scripture ; but so it is, that noon of these now bifore spokun and rehercid gouernauncis may be knowe to be trewe, iust, and rittful bi eny text or processe in Scripture aloone, whilis no more at al in resoun is sett to the same Scripture, for to conclude the seid gouernance bi the Scripture and bi resoun to gidere. Wherfore noon of alle these seid gouernauncis is groundid or Avitnessid expresseli in Holi Scripture. Conflnnation of Confirmacioun herto is this : No thinor is expressid
the proof by ... ....
other aiTrumonts or expresscli wituessid or groundid m Holi Scripture,
of a similar kind. , . , . , • i • tt i • o. • i . .
which IS not rehercid m Hon Scripture; but so it is, that noon of these gouernauncis is rehercid in Holi Scripture : wherfore noon of hem is expressid in Holi Scripture. And if noon of hem is there expressid, certis noon of hem is there expresseli groundid, wit- nessid, or denouncid, or taujt. Also thus: Oonli it is expressid or expresseli toold and tautt in Holi Scripture, which is knowun for trewe or to be doon, thout no thing ellis in^ doom of resoun be sett ther to ; but so is not of eny of the bifore rehercid gouer- nauncis : wherfore noon of hem is expressid or expres- seli toold, or taujt, witnessid, rehercid, or groundid in Holi Scripture. The Lollards Now, Sir, to thce thus : In caas that y wolde holde
roThUv onUu^r ajcus thcc, and seie that it is not to be do, that ale tiTat ail'aVili iHcr and beer be mad and drunke ; or that wommen weere ^hhiS^wht be couercheiis of lynnen or of silk, of whiche so miche Kk> samem'gu- syuue comctli ; or if y wolde holde that it were not thWiaw^fu/"^^^ Goddis seruice forto at sum while lau^e or make
in is interlineated by a later (?) hand, and doom written on an erasure.
THE FIRST PART. 123
feeste or pleie ; and namelich if y wolcle seie to tliee chap. xx. thus : " Where ben these bifore rehercid gouernauncis prove images and
" groundid in Holi Scripture, namelich in the Newe lawful. " Testament?'' loke how thou woldist in this case answere to me forto defende bi doom of resoun the making and vsing of ale, or the wering of womman- nys couercheefis to be a moral, vertuose deede of Goddis lawe ; and how thou woldist grounde or bi witnessing fynde eny of hem in Holy Scripture bi any of the maners bifore spoken in the thre reulis, or in eny other maner ; and in the same or euen lijk wise y schal defende bi resoun ech of the xj. gouernauncis aftir to be iustified in the if., iij®., iiij°., and Vg. parties of this book, as there aftir schal be seen. And in the same or euen lijk wise y schal grounde or fynde bi witnessing ech of hem in Holi Scripture, as also thou schalt openli after in the ij*". parti of this book se. Wolde God thilk men and wommen, (and namelich thilk wommen whiche maken hem silf so wise bi the Bible, that thei no deede wol- len allowe to be vertuose and to be doon in mannis vertuose conuersacioun, saue what thei kunnen fynde expresseli in the Bible, and ben ful coppid of speche anentis clerkis, and avaunten and profren hem silf whanne thei ben in her iolite and in her owne housis forto argue and dispute atens clerkis,) schulden not were couercheefis into tyme thei couthen^ schewe bi her Bible where it is expresseli bede, conseilid, or witnessid in her Bible to be doon ; neither schulde sette hem silf for to sitte at priuey ; neither schulden rise ther- fro, whanne thei were so set or sitting, into tyme thei hadden groundid expresseli in Holi Scripture that thei outten alle tho deedis do, but if thei wolen leue her vnwijs and proud folic. And tit ech of tho deedis, whanne he is doon aftir doom of resoun and for God,
1 couthe, MS. (first hand).
124
pecock's repressor.
Chap. XX.
Lollard women could not prove it lawful for tliomsclvcs to wash, bathe, or wear veils on their own prin- cij)les. The ' decent anparcl moutioncu by St. Paul will not stand them in stead.
is seruice of God, and lawe of God ; for ech of hem is a moral vertuose deede; and also forto leue eny of hem were a vice and a synne to God. And therfore ech of tho deedis, whanne tliei ben^ doon bi resoun and for God, is a seruice and a lawe to God, aame- lich sithen ech deede, which eny Cristen man schulde wirche and do bi avisement and in which he schulde bi avisement be occupied, outte be a lawe to God. Forwhi eche such dede outte be a seruice to God, sithen Poul seith i^ Cor. x^ c. thus : Whether ye ete or drinke or eny other tltiiKj doon, alle do ye into the glorie of God.
Also y wolde tliat no suche wommen schulden anointe, waische, or bathe hem silf into tyme thei cou- then alle tho deedis grounde expressely in the Bible to be doon. Certis wommen mowe not so grounde the wering of her silken or lynnen couerchefis bi it what is writen ie. Tliimothe, ij''. c., that wommen schulden haue couenable habit, where Poul seith thus : Also wommen in couenahle habit with schamefastnes and sohlrnes araiyng hem, silf, not in writheii heris, or in gold J or in j^eerlis, or preciose clooth ; hut that that hicometh womrneii hiheting pite, bi gode werJcis. Forwhi in tho daies of Poul summe wommen weriden couenable habit, and tit noone wommen we- riden thanne eny lynnen or silken keuercheefis, but weriden her open lieer, as sum what therto sownith this same now reliercid processe of Poul, and bettir it mai be proued bi processe of Poul -
if thilk processe be weel discussid. Wherfore bi this that Poul seith, '^ Wommen to haue couenable habit,"
' he, MS. (first hand).
2 A space left in the MS. for the reference. Tecock may probably have misunderstood 1 Cor. xi. 15 : that veils -Nvere in that a<ZQ some-
times worn by women needs no proof, and is affirmed by St. I'aul himself, I Cor. xi. 10. Sec Smith's Diet. Gr. and livm. Ant., s, v. Fc- lum.
THE FIRST PART.
125
mai not be so groundid that thei schulden^ haue lyii- chakxx. nen or silken keuerchefis.
Also thus : Whanne Poul seith that wommen schul- ust^'^'JiVjudJ den haue couenable habit, he pointith not to hem ^nfn^'Latterrjf •which habit is couenable to hem and which is not gjquentiy'the*^' couenable to hem ; neither he pointith more special! scripturel^t^il that for to were lynnen or silken couercheefis is co- fKratioiuvom uenable ; or that it is not couenable. Wlierfore forto ?o'pS'Jrucu """ haue al this pointid he remittith and sendith us sum- cofours!'^^'^'^^^"* where ellis, and wole that we seche and fynde sum where ellis than in Holi Scripture which habit is couenable, and which is not couenable ; but so it is, that into nowhere ellis he remittith us or sendith us or ou^te sende us for this purpos, saue in to doom of resoun and into lawe of kinde and moral philso- phie. Forwhi nowhere in Holi Scripture this mater is pointid and tautt expresseli. Wherfore it was the entent of Poul in the seid proces, i^ Thim. ij^ c., that forto fynde, know, and iuge expresseli which habit is couenable, and whether forto were lynnen or silken couercheefis is couenable, we scliulden go to doom of resoun and lawe of kinde. And, if this be trewe, thanne doom of resoun and lawe of kinde and not Holi Scripture muste expresseli grounde this, that wommen mowe weel were lynnen and silken couer- cheefis, if it be in eny wise groundable and leeful. Forwhi whanne Holi Scripture remittith from him or leueth to an other thing or sendith into an other thing eny certeyn kunnyng or knowing to be had, Holi Scripture not groundith, namelich not expresseli, thilk kunnyng and knowing; but the thing, into
' The twenty-three following lines are added in the margin, being partly written on an erasure. The hand is very similar to that of the general text, but a little smaller;
some additions and erasures how- ever being made by a later, though early, corrector. Some considerable erasures occur also in the preceding jiaragraph.
126
PECOCK S REPRESSOR.
Chap. XX. which Holi Scripture so remyttith, it so gi'oiindith. Wlierfore needis if it be leeful wommen forto were l}Tiiien and silken couercheefis, doom of resoun muste expresseli groiinde thilk wering ; and Holi Scripture not so it groundith. Ensaumple for this purpos is tliis : If the king sende his epistle to alle peintouris, that thei peinte alle crucifixis with couenable colouris ; certis it mai not be seid as here that thilk epistle groundith this, that whijt colour schal be leid in oon certein parti of the crucifix and reed in an other parti, and so forth of othere colouris ; but the craft of peinting muste it grounde ; and as for the grounding therof, the king in his epistle leueth hem to her owne craft. In lijk maner it were if the king bi his epistle wolde comaunde to goldsmythis, that whanne euer thei schulden enamele eny cuppe or other iewel, thei schulden enamele it couenabili ; certis herbi the king schulde not grounde to hem, that there in such a place of the iewel thei schulden leie rather blew ena- meling than reed or whijt, and that in this place thei schulden^ leie whijt or greene enameling rather than blew ; but al this he leueth to be gi'oundid bi her craft. Wh erf ore lijk wise it is to be seid in this present purpos.
Ferthermore forto iustifie her bathing, waisching,
and anointing wommen mowe not allegge the storie
cTini?ap(llTvl' ^^ Sussanne, Daniel xiij^. c. ; for thilk processe and
^''^'' storie is not Holi Writt, but Apocrif; and the verri
book of Daniel (as miche as is Holi Writt) is eendid
with the xij^ chapiter of the same book, as lerom^
The history of Susannali will not serve tlieir turn. That liis.
' schuIJe, MS. (first hand).
2 " Ilacc idcirco, ut difficultatcm vobis Danielis ostenderem : qui apud Ilebrajos nee Susannac habet historian!, nee hymnum trium puero- riun, nee Belis draconisque fabulas : (jnas nos. quia in toto orbe dis-
persa; sunt, vera anteposito, easque jugulante, subjecimus, ne videremur apud imperitos magnam partem voluminis detruneasse." S. Ilieron. Praifat. in Dan. Proph. (Op. t. ix. pp. l.^Gl, 13G2. Ed. Vail. 1738.)
THE FIRST PART.
127
the translatour witnessith ; and tit in thilk story is Chap.xx. no mension maad of alle the wommennys deedis now rehercid, sane oonli of bathing and of waisching with oyl and swope, and tit not of these bi wey of com- ending or bi wey of ensaumpling that othere per- soones schulde do the same.
Thout the thre reulis or supposiciouns, whiche y Another manner haue sett bifore in the xix^. chapiter, ben sufficient into trulhTby smp-
, , jy ii '••' 1 • J.^ 1 J ture mentioned
the purpos of the mj. conciusiouns there drawen out in The jmtap-
of hem, and into the purpos of a general proof there %7ripfure. " ^
mad upon^ the xj. bifore spokun gouernauncis, (and
therfore y there settid no mo reulis than was nedeful
to myn there purposid entent,) tit lest that sum me
reders wolden conceyue and trowe ther bi that in tho
iij. reulis or supposiciouns y weene and vnderstonde
to be alle maners bi whiche eny trouthe, gouernaunce,
or conciusiouns is bede, counseilid, or witnessid in-
cludingli or impliedli in Holi Scripture ; therfore into
oon other maner bi which a gouernaunce or treuthe is
bede, counseilid, or witnessid bi Holi Scripture, y
remytte and send ech man desiring forto it leerne or
knowe into the firste parti of the book clepid lust
apprising of Holi Scripture. For there in the ^
chapiter in prouyng of the ^ trouthe schal be schewid
this other maner of gronding, bidding, counselling, or
witnessing bi Holi Scripture, which is left here vnseid
and vntautt.
Aftir that (fro the bigynnyng of this present cliapi- the fifttt ter hidir to) y haue thus confermed the firste and ^ ii^ various En'giisii
^ "^ -^ works of Pecoek
conciusiouns, put and proued m the next bifore efome: aie an excellent
^ ^ . ^ remedy for the
chapiter, y putte now here the v^ conclusioun as for errors of the an eende of this present first parti, which v®. conclu- sioun is this. For to conuicte and ouercome tho erring
* upon is inserted by a later (?) hand.
2 Spaces left in the MS. for the numbers.
^and the, MS. (first hand).
128
Chap. XX. persoones of the lay peple wliiclie ben clepid Lollardis, and forto make hem leue her errouris is a ful nota- ble, die, and an excellent remedie, the writing in her modiris langage of this present firste parti, and of the book clepid The i list apprising of Holl Scripture, ojid tho bookis of whiche mensioun is mad in these bokis, and the bitaking of these bookis and of tho bokis into her vce of reding and studiyng.
Proof of the That this conclusioun is trewe v prone thus: For-
ce nciusion. The , "^ *■
Lollards must be to conuictc and oucrcome tho seid erring persoones of
convinced that ° ^
they must learn the lav peple, and for to make hem leue her errouris,
more than what J i i ^ '
the B^iwVonY-"^ '"^^^ excellent remedie is the dryuyng of hem into sure ^jl^jto^accom- knowiug or into weenyng or opinioun, that thei neden nothin? but such miche moro to leerne and knowe into the i^rofit and
knid ot books, as i
above "wuf serve ^^^'^ leemyng and knowing of Goddis lawe and seruice, than what thei mowe leerne and knowe bi her reed- ing and studiyng in the Bible oonli ; but so it is, that forto dryue hem into the now seid knowing, trowing, or opinioun seruen at ful in an excellent manor the writing of this present firste parti in her modris lan- gage, with lijk writing of the book clepid lust ap- p)rising of Holi Scripture ; and bi so miche the better, if therto be sett the othere bokis named in these ij. And Avithout the writing of this present first parti and of The iust apprising, or with out sum other writing lijk to hem, tho persoones wolen in no wise be so conuictid and ouercome, as assay therto mad bifore this present day thorui this sixti wyntris by his ther yn vneffectual speding makith open experimental wit- nessing. AVhei'fore for to conuicte the seid pei'soones and forto make hem leue her errouris is an excellent remedie, (^he, and as it were an vnlackeable remedie,) the seid writing of the now spoken bokis and the bitaking of tho seid bokis into the reeding and studi- yng of the same persoones.
The first premiss '}^\yQ firste prcmisse of this ])roof and argument is
or tlic arjruuicnt ^ i o
proved. trewe. Forwhi, if tho persoones were dryue into sure
THE FIRST PAllT. 129
knowing or into trowing, that tliei neden leerne and chap. xx. knowe miche more into the profit and ful leerning and knowing of Goddis lawe than what is in the Bible, or what thei mowe leerne and knowe bi the Bible, certis thei schulden be maad seme to hem silf verry foolis ; and thei schulden se and knowe weel hem silf to be fonnys and foolis, as anentis ful manye of the thingis whiche ben necessarili to be leerned and kunne of hem bisidis the Bible, ^lie, and in the Bible ; and thei schulden se that thei han miche nede to clerkis, and thei schulden ^ be aschamed of her bifore had hiie bering and presumpcioun and of her wyncing in witt, and of her hopping bisidis witt, as her of ful sure experience is had, blessid be God, and sure expe- rience may be had, how ofte euer eny of tho persoones talken in long leiser eernestli upon eny point of Goddis lawe and seruice with a sad and weel leerned clerk in moral philsophie and dyuynyte. For sotheli ful soone schulen tho persoones thanne stonde at her wittis eende, and ful rude be where yn the clerk schal sprede him silf abrode in large cleernes : Verrili the thing wliich we Jcnowen ive noio speken, and the thing which ive han seen lue witnessen : ^ where now ajenward, (bi cause it seemeth to hem that thei neden nothing into the scole of Goddis lawe and seruice saue Holi Scripture aloone, and that therto Holi Scripture sufficith, and thei weenen hem silf forto Icunne at ful and substanciali and piththeli Holi Scripture, for that thei kunnen bi herte the textis of Holi Scripture and kunnen lussche hem out thikke at feest, and at ale drinking, and vpon her hite benchis sitting,) thei ben obstinat atens her owne goostli thrift and aiens her soulis sauyng. And therfore the seid first premisse is redili trewe.
schulk, MS. (first hand.) j - See John iii.
130
pecock's repressor.
miss proved.
Chap. XX. And that the ij*'. premysse of the same proof and The second pro- argument is trewe in liis firste parti, it schal be openli knowen to ecli diligent of tlio bokis the ouerreder and attentijf studier. Forwhi this firste parti of this pre- sent book and The iust aioimsing of Holi Scripture as in generalte schewen vndoutabli and vnatenseiabily, that myche moral philsophie and miche lawe of kinde is algatis necessarie to be leerned, as weel as the Bible ; and that withoute the leerninor of the seid moral philsophie and lawe of kinde the Bible may not be ari^t vndirstonde ; and that the seid philsophie and lawe of kinde is the more parti of Goddis lawe and seruice ; and the othere bokis, whiche ben named in these now seid ij. bokis, schewen the same in spe- cialte : and therfore the reders and studiers in these bookis muste nedis be dryne herto, that thei han nede to the help and counseil and direccioun of clerkis, and han nede to miche other thing than to the Bible aloon. And therfore the ij^ premisse of the principal argument is trewe as for his first parti, whos also secunde parti is confermed bifore bi experience and assay spoken bifore, where the same secunde parti is sett forth in the principal argument.
And so, fsithen the bothe premissis of the prouyng argument ben trewe, and the argument is formali maad,) it muste needis be that the conclusioun of tho premissis is trewe, which is not ellis than this pre- sent v^ conclusioun. And therfore this present v^ conclusioun is nedis to be holde for trewe. For making and writing of whiche now bifore spokrm and rehercid bokis ; to the hite aloon God, louyngist Lord a thousind sithis gramerci.
The conohision proved.
Here eendith the firste party of the book clepid The Represser of over mociie wijtyng the Clergie.
THE SECOND PART. 131
Here higynneth the if. parti of this book cleind The Represser.
The First Chapiter. Eer than y schal come doun so special! into the Seforo special
•^ ■*■ proot made of
ii^ iij^ iiij^ and v. parties of this present book forto tiie eleven ordi-
^ J o r c nances, certau^
reherce, prone, and iustifie the xi. gouernauncis, f<^i' J'iJj^g °iia?ffput whiche manye of the lay peple blamen ouermiche the ^own here, clergie, y schal sende and putte bifore certeyn sup- posicionns or reulis opene ynout to be grauntid of ech man, and whiche schulen helpe and availe into the prouyng and iustifiyng of ech of tho xj. gouernamicis. Neuertheles, who euer schal thenke that thei ben ouei- hard or not nedeful to be of him ouerrad and leerned, y wole vouche saaf that he ouerlepe hem and go at the firste into the ij^ chapiter of this same ij^ partie, vnto tyme his witt be growen hiter.
Of whiche supposiciouns or reulis the firste is this : the first Ech treuthe which is knowen in mannys vndirstonding truth" known by
. , 1 • 1 r. j.\ , man's vuider-
is knowen bi doom oi resoun rennyn^ vpon the mater standing is
^ ,, .„ ^ ,, , , . "^ ° . , . known by reason
01 thiik trouthe, and upon nise causis and circum- or credible stauncis and purtenamicis ; or ellis ^ it is knowun by the assercioun or the^ witnessing of a persoon, which is not likeli ther yn to make lesing and to bigile. This now seid reule is so open that no man may ther aiens seie nay. Forwhi no man can fynde or assigne any maner in which a man mai leerne and kunne eny thing, save oon of these ij. maners now seid.
ellis in a later hand. | ^the in a later hand.
J 2
132
PECOCK S REPRESSOP,.
The second nuLE. All the knowledjro ao- quired by the lirst of those M'ays is called PJiilosophy : all acquired by the other is called Theology.
CiTAT. I. The ij^ reule or supposicioun is this : Al the kun-
nyng or knowing gete and had in the firste of these ij. maners now seid is clepid PJiilsojMe, bi cause it is had bi Libour of kindeli witt without telling or witnessing fro aboue kinde ; and al the kunnyng or knowing gete and had in the ij^. now seid maner is credence ^ or feith, and is dewli to be clepid Pure Divynitc or Fare Theologie, forto speke propirli of divj'nite and theologie as it is dyuerse fio philsophie. This reule is open bi what y haue write in the book clepid The' iust aioprising of Dodouris, and mai be proucd thus. Sum kunnyng gete bi mannys resoning, with- out certifiyng ther of fro aboue kinde, is to be clepid Pldlsopliie ; and skile is noon whi eny oon such kunning or knowing schulde be seid PhilsopldCj more than ech other such kunnyng or knowing schulde be clepid Philsoplde. Wherfore ech kunnyng or knowing, getun and had bi labour of mannis kindeli resoun without tlie seid afFerm3^ng and certifiyng mad ther upon fro God aboue, is to be clepid Philsophie. And if this be trewe, thanne, (sithen ech kunnyng or knowing of mannis vndirstonding is gete and liad in this now seid maner, or ellis in certifiyng and assercioun maad fro God as the firste reule seid,) it muste nedis folewe that if eny kunnyng or knowing is to be clepid propirli divynyte (as he is dyuers fro pliilsophie), he must be oonli the kunnyng or knowing gete and had in the ij°. now seid maner, that is to seie, bi assercioun and certificacioun and reuelacioun mad fro God to man. And so it is open that tlie ij". reule is trewe.
The iij^ reule or supposicioun is this : If a treuthe be knowen bi doom of resoun, thanne it is knowen or sureli and sikirli ; or it is knowen ooidi probabili
The thirt)
KUI.E. If a truth is known by rea.soii it is klio'.vn either
(hncc, MS.
j ■ The in a I;itor lianJ.
I
THE SECOND PART. 133
and likeli. This reule is open at the fuUe. Forwhi chap.i. mo maners or eny other maner, dyuers from oon of as certain or as
, . , .. . , probable.
these now seid ij. maners, no man can assigne ana ^eue, in which a treuthe may be knowmi.
The iiii^ reule is this : If a treuthe be knowe the foueth
,.,.,., 1 -n 1 • RULE. Ifatruth
suren and sikirh, thanne thilk kunnynp* or knowmo^ i^ known cer-
•^ ^ ^ tanily, know-
is woned be clepid intellect, science, craft, or prudence, lecigeuponitis
■*• . ■•■ called Science ;
And if a treuthe be knowun oonli bi probabilnes 1^ only probably,
. Opinion,
and likelihode and not sureli, thanne thilk kunnyng or knowing is woned be clepid opinioun vpon the mater of science, craft, or prudence ; for vndirstonding of which now spokun names recours is to be had into The folewer to the clonet, the ^ chapiter, and
therbi this present reule schal be open ynout.
The v". reule or supposicioun is this : If a treuthe Tue pi?th
, . , , .^ RULE. Ifatruth
which we mowe not knowe m the now bifore seid is known by the
assertion of
maner bi doom of resoun, withoute assercioun of an fuother, the
' . knowledge of it
other trewe persoon, be knowen in mannj^s vndir- j^ cM^Fam. stondino' bi the seid assercioun or witnessinp' of a™^^.^^"^an
'^ ^ ^ ^ CI ^ and divmo.
trewe persoon, which assercioun is. the ground of feith; thanne it is knowe bi assercioun or witnessing of God doon bi his Holi Scripture, or bi eeldist and lengist vce of bileeuyng in the Chirche, or bi godli myracle doon into witnessing of it, or bi speche of God doon bi him silf, or bi his suer messanger with- oute writing ; and in ech of these caasis the knowing is holi feith or goostli feith. Or ellis it is knowe bi assercioun or witnessing of man or aungel not as messanger of God ; and that, or bi his writing in storiyng or cronycleing, or bi spech of him silf, or of his messanger without writing : and in ech of these caasis is credence or worldli ithfe and not goostli feith, sich as is in the next maner now bifore seid. Al this is so open to be gTauntid, that who euer
J A space left in the MS. for the number.
134
tecock's repressor.
CnAT. 1.
The sixth RULE. Every-
tliinj;: knowu to be untrue is known to be so by the judgment of the reason, or by the assertion of a credible witness.
Tile seventh RULE. Every Icnown truth i.s either spocuia- tivo or praetical. ExBuiplcsof each kind.
deuyeth eny point of it, he is vnable to be admittid and to be receyued into eny enqviiraunce or conimu- naunce forto fynde, leerne, and knowe trenthis, so that the significacioun of these wordis be maad open to him, that ]ie vnderstonde what the wordis meenen.
The vj^ supposicionn or reul is this : AVhat euer thing is knowe in mannys vndirstonding to be vn- trewe is knowe to be vntrewe bi the same ij. kindis of groimdis bifore rehercid, bi which treuthe is knowim, as ben the doom of resoim and the asser- cioun of a trewe persoon; and so forth descending mto membris^ of hem, as the bifore ij^ reule hem dividith and departith. This reule is openli trewe, Forwhi what other ground than eny of these now rehercid couthe be assigned, forto bi it knowe a tiling to be vntrewe, no man can seie. Also, whan euer a tiling is knowun to be vntrewe, than al it which is ther in ^ knowun is a treuth. Forwhi al what is so ther yn knowun is this : That thilk thing is vntrewe, and this is a trouthe ; and ecli trouthe is knoAvun bi the seid gromidis oonli, as the iirste and ij*'. reule schewen. Wherfore nedis this, that this is vn- trewe, is knowe bi the same kindis of groundis oonli. And therfore this vj°. reule is nedis to be grauntid as for trewe.
This vij''. reule is this : Ech treuthe knowun in niannis vnderstondiug is a treuthe considerable or spe- culable or biholdable oonli, that is to seie, such as where vpon neither mannis doing in moral conuersa- cioun, neither mannis making in craft fallith ; as is this, that aungelis ben vnbodili substauncis ; and this, that the planetis moven fro eest into west, and suche othere ; or it is a treuthe doable or makeable, that
' into the membris, MS. ; but tJie is cancelled by a later liand. - A later hand has joined this
word to the foregoing, needlessly and against the more ?«««/ division in this MS.
THE SECOND PAllT. 135
is to seie, upon which mannys doing in moral conuer- ^,'Iff'-^* sacioun leding fallith ; as is this, that God is to be loued aboue alle creaturis ; and this, that man ou^te be temperat in eting and drinking; and this, that he outte be meke ; and that this werk is to be mad by^ ciimpas, and thilk werk is to be mad bi squyer, and suche othere.
The viif . reule is this : Ech thino^, which is doon the eighth
J o' iiULE. Every
of man in his moral conuersacioun, is such that doom iiuj'jau action
^ relating to
of resoun or the bifore seid ejround of feith it ap- ^^^^^i^ is either
o i approved, dis-
proueth ; as is, that God is to be loued, and oure ^i^P'g<^ved,^oHeft
neitbour is to be loued ; and as is, that we loke to ^^^^^^ ^^^ reason,
be baptisid ; and so of othere : or is such that doom
of resoun or the bifore seid ground of feith it re-
proueth ; as is this, that a man take his neitboris
wijf into fleischli comunyng ; and this,^ that we waite
not aftir to be hoosilid with the sacrament of the
auter, and suche othere ; or it is such that neither
doom of resoun neither any bifore seide ground of feith
it approueth or reproueth, but is of neuer neither of
hem approued or reproued ; as is this, that a man
lete his heer growe vnto bynethe hise eeris, or that
he wole haue hise heer schorne of, and his heed to
be dod; and this, that a man wole were a girdel, or
that he wole go vngerd. And so forth of othere suche.
The ix^ reule or supposicioun is this : Ech doable the ninth
••• "• . I'll TvULE. All actions
thing lonffins; to moral conuersacioun, which thine- «o approved, dis-
o o o o approved, or left
doom of resoun or ground of feith approueth, is lee- undecided are
^ -^ ^ ^ lawfvil, unlawful,
ful : and it is leeful in propre maner forto clepe a oi' indifferent
.. T n respectively.
thing leeful, for that it is approued bi doom of resoun or bi ground of feith : and ech doable thing don in moral conuersacioun, which thing doom of resoun or ground of feith reproueth, is vnleeful ; and it is vn- leeful in contrarie maner to the now seid maner of
' by added by a later hand. ] '^ thus, MS.
136
pecock's repressor.
Ciixr. I.
TriE TENTir RULE. Illdif-
forent thintrs iiiaj' in a larco SCI ISO be called lawful.
Ho that cannot comprehend or will not allow these ten rules is not to be argued with.
Icefulnes, for that it is bi resoun or bi ground of feith reproued. And ech such doable thing, which neither doom of resoun neither ground of feith approueth neither reproueth, is in it siJf neither leeful neither vnleeful, in eny of the ij. now seid maners of propre taking leefulnes and vnleefulnes. And it is so neither leeful neither vnleeful, for that it is neither approued neither reproued bi resoun or bi ground of feith.
The x''. reule or supposicioun is this : Al doable thing which in propre raaner now bifore sett is nei- ther leeftd neither vnleeful, and namelich if it be not vnleeful, mai and is woned conuenientli ynouj as in a larger speche to be seid and clepid leeful ; and that for as miche as ech doable thing, for whos doing the doer is not to be blamed and to be punyschid, mai be clepid leeful : and so al such thing is woned to be clepid leeful, thout not so propirli as it is leeful Avliich doom of resoun or ground of feith approueth.
I wote not that it is worth forto talke in ^ reson- yng with eny persoon of the laife vpon eny mater of Goddis lawc, but if he be able forto vndirstonde thes now bifore sett x. reulis, and but if he graunte hem and holde hem for trewe.
Chapiter.
The first ordi- nance for which t ho clerfry are found fault with is the having and using of iniajres.
The first cox- cmsiox ix favour op ketaixixo IMAOES. The
Aftir whiche x. reulis or supposiciouns y procede thus. The firste gouernaunce for which the lay peple ouermyche and vntreuly wijten the clergie is tbe hauyng and vsing of ymagis.
Vpon which gouernaunce y sette forth this firste conclusioun. The liauing and the setting vp of yma- gis in chirchis and the vsing of hem as rememoratijf
*m is intcrlineatcd by a later (?) hand, which has also aUtTcd the preceding word by an erasure.
THE SECOND TART. 137
or mynding signes is not reproued by eny ground of Chap. ii. feitli, that is to seie not bi Holi Scripture, neither use of imngcs by long vse of the Chirchis bileeuyng, neither bi eny signs is not cou- myraculose therto of God wirchino-. That this con- scripture, nor by
/ . T , r. TT T o • X • ^ the belief Of the
clusioun, namench as lor Hon bcripture, is trewe, y ciuu-eh, nor by
TP r>TTToi' miraele done
proue thus: If eny text or processe oi Hon bcripture by God. Tiie schulde reproue the seid firste srouernaunce, that is to maudment dors
^ . ^ , , ii<^'t (•oud'jmii
seie, the seid hauyng and vsmg of ymagis. thilk text them. or processe schulde be oon of these, of which the firste - is writun Exodi xx^ c. thus : Thou schalt not make to ihee eny graued tiling ; and the same text word bi word in processe bifore and aftir is writun Deu- tron. V®. c. in the bigynnyng ; but so it is, that neither this text neither eny of the othere aftir to be rehercid textis of Holi Scripture reproueth or lettith ymagis to be liad and to be vsid in the maner now spokun in this present firste conclusioun. Wherfore this present i®. conclusioun is trewe.
That this now spokun text writun Exodi xx^ c. f^'^pJoveThat'' and Deut. v^ c. reproueth not the bifore sett first JJ'^J.t^S^^SnlJi^- gouernaunce aboute ymagis hauyng and vsing, y proue of\mSoU»^^S bi vj.^ argumentis, of whiche the firste is this. Not meat!'i;otfhiin- withstonding that God seide tho wordis to the lewis, •fuigi^or"'^''^ Tliou schalt not make to thee eny graued thing, tit Se foi"tifc^^ he bade hem make two ymagis of cherubyn of gold, 'oSus^Stc^^-^ to be sett at the eendis of the cheest of witnes in t^-^ry to himself. the ynner partie of the tabernacle ; as it is open Exodi xxv''. c. ; but so it is, that God was not con- trairie to him silf in his comaundis and biddingis : Wherfore bi tho wordis. Thou schalt not make to thee eny graued thing, God vndirstode not forto weernc hem and for to forbede hem make eny graued ymagis, namelich into the entent and vce bifore seid ; for ellis God had ben contrarie to him silf in hise biddino-is.
* V. MS.; but the chapter contains s/.r ^ principal argnmants.'
138 pecock's kepressor.
Chap^ii. The if. argument is this : Niimeri xxj°. c. it is
The socoi.d argu- ^yi-itun, that God bade the peple of Israel forto
ment. llie ' -i ^
amf oUk?!""-os ^^^^ ^ braseii ymage of a serpent as for a signe, rheLraduSby ^^^ forto sette him up an bite in the eend of a command or i^^^rr pole for to be biholde of alle the peple: Wher-
approval 01 txo.l; o l i i
\[lvh\\ZvUivm ^^^'^ ^^ ^^^^^ ^^^ ^^ ^^^^ God, bi tho wordis seide foTSS'ians/^^^ ^^ ^^^® Same peple, Thou schalt not make to thee eny (jraued thing, that is to seie, not eny gi-aued ymage, that bi tho wordis he vndirstode noon graued ymage to be mad. Forwhi thanne God had be contrarie to him silf ; but if thou woldist seie that God wole now weel allowe tlie clergie forto haue and vse ymagis ytutte of gold and siluer and bras and of othere me- tallis, and noone ymagis gi^aued of tre or of stoon : which seiyng is not but a feyned trifle. Forwhi in kinde of ymagis no difference the grauyng makith fro the tutting, or the tutting fro the grauyng, neither the peinting fro the grauyng ; and also this seiyng lettith not what the lay partie is aboute forto lette in the clergie, that noon ymagis of God or of Seintis be in chirchis : and therforo this seiyng is to be cast aside as a iaperi. Solomon made ^Jqq iije j^eojum vi^ c. it is writuu, that Salomon
vanons nnages j r> o ^
fo^arwhk-il''^' made in the temple ij. ymagis of cherubyn of tree. dmishovas Therfore open it is that thei were orraued, and hem of Cod. ]^e couered and clothid a.l-aboute^ with plate of gold.
And also he ordeyned the wallis of the temple to be gi-aued with diuerse grauyngis, and he ordeyned to be graued ther yn ymagis of cherubyn and ymagis of palme trees and othere ymagis boocing and seem- yng as tliou^ thei were going and passing out of the wal. Also in tlie doorisof tlie temple lie graued in a greet out-boocing- ymagis of cherubyn and yma- gis of palme trees. Also he made a brasen ymage of the see, and vndir tliis ymage he made xij. ymagis
' uluhoute, MS. I ^ out boocing, Mb.
I
THE SECOND PART. 139
of oxen, and in the sidis of the same ymage he made chap, h, stories^ in ymagerie in a greet lengthe and heitte, as it is open iij^ Reg. vij^ c. Also in the veil which heng bifore the dore of the temple Salomon made weue ymagis of cherubin, as it is writun ij®. Paralipo. iij^ c. And for alle these dedis he was weel allowid of God, as it is open ynout iij^. Reg. ix^ c. and if. Paralipo. vij®. c. And this my^te not stonde, if God hadde fovbode alle graued ymagis to be had and vsid. Wherfore the dew vndirstonding of thilk text Exodi xx^. c. and Deut. v . c., Thow scJialt not make to thee eny graued thing, that is to seie, eny graued ymage, is not to be vndirstonde so that he weerned eny graued ymagis to be had ; and sithen no thingis ben to be had with oute vce of hem, (for thanne thei were had in veyn,) it folewith that thilk same text weemeth not graued ymagis to be vsid.
And ferthermore, if to the peple of Israel it was The lawfulness
^ c- A r > ^ i i • i of Christian
leeiul lorto make and rere up an mte a brasen images proved
ymage of a serpent, forto biholde it; wondir it ampies. The
were but that it were leeful to Cristen men forto disi')o«tionof
make and rere up an yie an ymage of Crist crucified, rci)ukcd.
forto biholde into it ; and if it was leeful to the seid
oold peple forto haue xij. ymagis of oxen bering vp
the brasen see, forto biholde hem, wonder it were whi
it schulde be vnleeful to Cristen peple forto haue
xij. ymagis of the xij. Apostiles, and forto biholde
hem in remembring that the Apostilis were bede go
and baptise a the world in water. And therfore the
atenseiers her of ben to be reiatid and rebukid as
nyce, fonned, wilful, wantoun, scisme sowers and dis-
turblers of the peple, in mater which thei mowe neuer
her entent bringe aboute.
The iij^ argument is this : It is writun in the r^^i^^ third argu- Newe Testament, Matheu xxij^ c., whanne the lewis '^'Jfp;.oVed^"f''^ askiden of Crist '' whether it was leeful or no forto '.^S u°c ima'^-o
strories, MS. See 1 Kings vii, 24, where Wiclif s version has ston
140 PECOCK'S IIEPIIESSOR,
Chap. II. '^ paie tribute to Cesar the Em})crour of Rome/' Crist
of C'psar
haverai 11101161/, aiid tliei offriden to liim a denarie. Thaiine
Mvaa answerid and seide, Scheive %g to me the koyne of the
stamped. If v.c _.._.._ / . . - . "^ "^
may nave iiiiatro of
earthly kiujr, wc Crist askide I Whos is this ymar/e and the ahoute-
may have an ^ ^ ^ .
image of the vjvitiiiq V And tliei seiden : It is the ymaqe and the
King of Heaven, ^ ^ ^ J J
ahoide-ivriting of Cesar, the Eni2:ieroitT, Thanne seid Crist : Zelde xe thevfore to the Einperour that that is his, aiu.l telde ze to God what is Goddis. Lo liow Crist approued weel hem forto telde to the Emperour the denarie, in which the ymage of the Emperoiu" was graued ; and alle men witen weel that thei mytten not tekle to the Emperour such money so koyned, but if thei scliulden haue and vse the ymage of the Emperour graued in thilk money. Wherfore nedis folewith that Crist approued weel hem forto haue and vce a graued ymage of the Emperour, as of her souereyn lord in erthe. An whi not thanne Crist schulde alio we and approue men forto haue and vse a grauen ymage of the Emperour in heuene, as of her Souere}^! Lord in heuene? And at the leest herbi -folewith needis, that bi the seid text Exodi xx^ c. and Deutron. v^ c., Thou schalt not make to thee eny graued ymage, is not forbode alle graued ymagis to be had and vsid ; for thanne God hadde be contrarie to him silf. The fourth anni- The iiij''. principal argument is this: If in sum
ment. It cannot f tt t a • i l^ • ,^ ^ -n n
1)0 denied that other place 01 Holi KScripturc than in the biiore alle'^'-
in some i»laees of ... ,JT-r\ «..„
Scripture an rrid text Exodi xx^ c. and Deut. v*'. c. it IS founde
imapc is used as ° i i • >j • • • r»
cnuivaient toa that bi this woixl " OTaued thinoj IS sio-nmcd no tliinir
false God ; and , ^ ^
it cannot he gUis tliaii a crraued God or a mawmct, ccrtis no man
proved that it *=•
means anything' j^ai clevme and avowe and stonde bi vttirli, that in
else lu tlie ♦^ '
Second Com- ^lie bifore rehercid text Exodi xx°. c. and Deut. v*'. c.
mandment,
this word " graued thing ' schuhle needis bitokcne a graued ymage dyuers fro a mawmet and fro a graued feyned God. Forwhi no skile he can fynde whi this word " graued thing '' in eny otherc placis of Scripture
' (tbviitc wiiliii'j, MS. ; but abuHtcwrithi<j ]\\s{ below.
THE SECOND PART.
141
schulde be take for a fals God, and not in the text chap. ii.
of Exodi xx°. c. and.Deut. v*^
but so it is that
in nianye othere placis of Holi Scripture than Exodi xx^ c. and Deut. v^ c. this word '' graued thing" bito- keneth no thino; ellis than a praued God and a mawmet graued, takun as a God and for a God, as now anoon aftir schal be proued. Wherfore this text bifore alleggid Exodi xx'^. c. and Deut. v°. c. lettith in no point graued ymagis to be had and to be vsid.
Lo y rede Abacuk ij^ c. thus: Lo, ivliat profitith YArions texts in the graued thing, for his Taaker graued it ; a wellid signifies a faife thincf to qidere and a fals mnac/e, for the maJcer ilom this. The'
.7 /• 7 • 7 • 7 • il. ^ 1 7 7 7 liaste and iguo-
tkeroj hopid in "iuaking, that he made doumbe symy- mnce of the Uteris? Wo to him that seith to a tre, Walce thou; Rise thou\to'^^ a stoon, being stille. Whether he schal moive teche ? Lo, this is couered with gold and sil- lier, and no spirit is in the entrailis. Forsothe the Lord is in his holi temple; al erthe be stille fro his face. Thus miche there what man mai seie, which is not mad or wood, but that in this now rehercid pro- ces of Abacuk, this word " graued thing " bitokeneth needis cost a fals and a feyned graued God ? Forwhi this word " graued thing " bitokeneth the thing into which men hopiden, and to which men spaken and seiden, Bise thou, and which men weeneden to haue be quyk ; and therfore nedis " graued thing '' in this place is take not for an ymage of God, but for an ymage pretendid to be God. And therfore, thout in noon other place of Holi Scripture than in this oon place, dyuers fro the xx^ c. of Exodi and the v®. c. of Deut. this word '' graued thing " muste nedis bito- kene oonli a graued God, it were ynouz forto schewe that the text Exodi xx^ c. and Deut. v^ c. bifore
• of inserted in MS. by a later hand ; the same expression occurs more than once below, where it is written at length by the first hand.
2 This word is read in both forms of Wiclif's version, from which this citation is made. See Wicl. Bibl. vol. iii. p. 733.
U2
pecook's rkprks.sor.
Chap. IT.
allegid, Thou shalt not make to thee a graued thing, constreyneth not that this word " graued thing " in thilk text bitokeneth an ymage of God not pretendid to be a God. But tit ouer tliis, in mo than in a dosen placis of Holi Scripture, this word "graued thing" is take in lijk maner as it is take in the now rehercid processe of Abacuk ij^ c. for a graued God. For whi ' Leuit. xvj^ c. in tlie bigynnyng, Deut. vij^ c. soone aftir the bigynnyng, ij^. Reg. v®. c. aboute the myddis, ij^ Paralip. xxxiij^ c. soone aftir the bigyn- nyng, Isaie xxx^ c. in the middis, and in the x?. c. aftir the myddis, and in the xlij''. c. soone after the bigynnyng and also in the myddis, and in the xliiij®. c. aftir the bigynnyng and eftsoone aboute the myddis, also notabili leremye the x^ c. aboute the myddis, and Daniel the xj". c. after the bigynnyng, and notabili Michee in the v^ c. aftir the myddis, and in the Sauter in psalmis, as in the psalme which bigynneth thus : In exitu Israel de JEgypto, et coitera, and in the psalme which bigynneth thus : Laudate nomen Domini, laudate semi Domini, et coitera. Wherfore if it like to en}'- man for to holde, that in lijk maner this word " graued thing " in the text al- leggid Exodi xx^ c. and Deut. v''. c. bitokeneth a graued fals pretendid God, certis no man mai dryue him ther fro ; and therfore folewith that this text Exodi xx^ c. and Deut. v^ c. soone after the bigyn- nyng weerneth not neither reproueth alle graued ymagis to be had and vsid ; neither eni man may seie for vndoutable sooth, that in the seid text Exodi xx^ c. and Deut. v^ c. is gi-oundid that noon graued ymagis outte be had and be vsid. Who therfore may make him so boold for to reproue alle
' After this -word we must sup- pose some such words as ' it must he so understood in ' to have been ac-
cidentally omitted, or else that the sentence is wholly ungrammatical.
THE SECOND PART. 143
graued ymagis in the chirche to be had and vsid, and Chap, ii.
that bi the seid text Exodi xx^ c. and bi lijk text
Deut. v^ c., saue he which hath not therwith seen
the othere now alleggid placis of Holi Scripture, (in
which is conteyned also this word ''graued thing/')
and is therfore ouerhasti iuger and sentence ^euer,
eer he haue seen al that outte be seen bifore sentence
bi the text Exodi xx^ c. to be ^ouun? And alle such
ouerhasti iugers and wijters God amende, for miche -
harme han thei doon. God lete hem do no more !
Wolde God, that bi the schame which thei ben
worthie in this partie for evidences now mad, thei
wolden be waar of like defautis in othere maters
forto iuge, eer thei ben ful leerned ther yn. Ferther-
more, othere evidencis for myn entent in this mater
and for confermyng of these here maad argumentis
into the proof of the firste conclusioun y haue sett
in the ij^ partie of The donet into Cristen religioun,
the ^ chapiter ; se hem there who so se wole.
The V®. principal argument is this : If this word The fifth avgii- ''graued thing'' muste needis in the text of IStXodi word image \n XX*. c. and Deut. v®. c. bitokene no thing ellis than a ment signify no graued God, thilk text weerneth not graued ymagis Goci, it forbids' to be had and to be vsid not as Goddis. This ech used, when not man wole sone graunte ; but so it is that thilk word Proof that this "graued thing" in the seid text Exodi xx^ c. and n^'cation here" Deut. v^ c. muste nedis signifie and bitokene no thing ellis than a graued fals God, as now anoon after schal be proued. Wherfore nedis it muste be holde, (it may be noon otherwise,) that the seid text of Exodi xx^ c. and Deut. v®. c. weerneth not and reproueth not vtterli ymagis of God and of Seintis to be had and to be vsid. That the ij^ premisse of this argument is trewe y proue thus: This word "graued thing" in
A space in the MS. for the number.
144 pecock's repressoPv.
Chap, II. tlie text Exodi xx^ c. and Dent. v\ c. muste nedis bitokene al maner gi\aued ymage indifferentli, so that tlierbi al graued ^ ymagirie be forbode to be had ; or ellis it muste nedis Ijitoken oonli a graned God, that ther bi be forbode oonli a graued God to be had. This ech man wote weel ynout ; but so it is, that it mai not be hold that in the seid text Exodi xx^ c. and Deut. v^ c. this word "orraued thino-" bitokenetli in the firste of these now spokun ij. maners, Forwhi ther at ens meeten the iij. principal argumentis bifore goyng prouing vnsoilabili that thanne God were con- trarie to him silf. Wherfore nedis folewitli that in the seid text of Exodi xx^ c. and Deut. v^ c. this word " graued thing " muste nedis bitokene in the ij'\ now spokun maner, that is to seie, that he bitokene and signifie oonli a graued God ; and so the ij"*. prcmisse of this v*^. principal argument is openly at tlie fulle proued : and therbi the v^ argument proueth vnsoilabli his entent. And thus myche fro the bi- gynnyng of the i". principal argument in to the eende of this present v''. argument is ynou^ for schewing, that the seid text Exodi xx°. c. and Deut. v^ c., Thou schalt not maJce to thee eny graued things reprouetli not and lettith not graued ymagis of very God and of Seintis to be had and to [be] - vsid vtterly. The si.\th avirn- The vi". principal ai'O'ument for the firste conclu- places of Scrip, siouu IS this : Alle othcre '^ processis oi bcripture bi (oiuicmu iniaKos euy colour spckuig a^ens graued thmgis, that is to to V..- unuciNtooa seie aiens graued ymagis, ben writun in the now maimer. late named psalmes of the Sauter and Sapience the
xiiij*. c., Ysaie xliiij^ c., and Baruk the vj% c., whiche ben oner long to be rchercid word bi word here ;
' grauc, MS. ; the d is added I "otlicrc is interlincfltod by a above by a later (?) hand. I later (?) but early hand.
2 Either he must be inserted, or to must be caneelled.
I
THE SECOND PART. 145
but this y dare avowe and dare leie wliat waiour cnAP.ir. eny man wole me forto leie, that in ech of these now alleggid iiij. placis the processe considerid weel bifore and aftir wole schewe openli ynou^, that al the rebuk which is touun there to men making and vsing graued ymagis, is touun to hem whiche token and helden tho ymagis to be her Goddis ; and therfore noon of these iiij. now alleggid placis in Holi Scrip- ture lettith alle graued ymagis to be had and vsid - in the chirche, so that tho ymagis ben not bileeued to be Goddis ; and so folewith that no man, saue he which is vnable forto entermete with eny partie of the Bible, wole bi eny of thes ' iiij. placis now alleggid trowe alle graued ymagis in the chirche to be reproued. Be war,^ therfore, who euer be war^ wole; for who euer schewitli him lewid, so as is now touchid, he is worthi to be forbode fro entermeting with the Bible in eny party ther of.
Also the place of Holi Writt iif. Reo-. xi^ c., where ^"r,*i3er proof
*■ J o .^ ' of this. Certain
into rebuke of Salomon it is rehercid that he, fonned passages m the
' Eooks of Kings
and bidotid with hise wiifis, made ydolis false Goddis and in the Acts
0 ' J of tlie Apostles
and worschipid hem, is not forto reproue alle maners discussed. of ymagis had and vsid in the cliirche. Forwhi he was so miche fonned, masid, and dotid, that he wor- schipid tho ydolis as Goddis, for so seith Holi Scrip- ture there; but so no persoon dooth in these daies aboute the ymagis had and vsid in the chirche. Wherfore men now hauyng and vsing ymagis in the chirche ben not in the caas in which Salomon was, and therfore thilk proces so writun and speking of Salomon iij^ Reg. xj^ c. weerneth not graued^ ymagis to be had and vsid in the chirche, as thei now ben had and vsid, not for Goddis, but for rememoratijf signes or mjmding signes of God and of Seintis.
' the, MS. (first hand). I conjunctim or (as usually) disjunc-
- It is not quite clear whether | tim. these words are here (twice) written | ^ graued, MS.
K
140
PECOCK S REPRESSiOR.
Chap, II. Ferthermore tliilk proces writun Acts xvij''. c. toward tlie eende, which Poul seide thus : God that onade the world and cdle thingis that hen in it, this, for he is Lord of heuen and of^ erthe, divellith not in temjolis mad ivith hond, neither is vjorschipid with mannys hondis, neither hath nede of eny thing; for he yeueth lijf to alle men and brething and alle thingis, and made of oon alle the kinde of men forto enhabite on al the face of the erthe, deter- onynyng tymes ordeyned and termes of the divelling of hem, to seke God) if perauenture thei feelen him^ or fynden ; thouy he he not fer fro ech of you, for in him we lyuen, moven, and hen, weerneth not neither forbedith alle graued ymagis to be had and vsid in the chirche. ^or^Yhi Poul dooth no more in thilk processe, than that he makith this skile : " God '' is such oon, that he nedith not to haue housis ouer " him for to couere him fro reyne and fro othir sturne " wedris, neither he nedith housis to be lockid, leste '• men steele awey him or his godis ; and these ydolis '' or symylacrisj whiche te worschipen here in this *' hous, neden these thingis ; and therfore ze maken to " hem these thingis. Wherfore noon of these ydolis " whiche ^e w^orschij^ten in these housis, (whether thilk " ydol be Saturne or lupiter or Mars or thilk ydol " which ze clepen Ynknowen God,) is verri God/' Certis the proces there had weel seen schewith weel, that more than this Poul dooth not there in thilk processe ; and therfore thilk processe hath no strengths forto weerne ymagis of God to be had and vsid in the chirche, so that thei be not worschipid as for very God him silf Also the proces writun iiij^ Reg. xvij". c., in which it is writun into the commending
' of is added by a later hand.
* him is interlineated by a later
hand, but the sign of omission is by the first hand, apparently.
THE SECOND PART. 147
of King Ezecbie, tliat he brake the brasen serpent chap. ii. which Moyses lete make, Numeri xxj^ c., weerneth not ymagis to be mad and had and vsid in the chirche. Forwhi how schulde or mytte thilk ymage haue be broke, but if he had bifore be ? And therfore thilk proces rather confermeth ymagis to mowe law- fuUi be, than that thei alle to be is vnleefuL Al that this proces wole or may dryue to is this : That ymagis mowe leeffulli be broke, whanne thei ben . vsid in ydolatrie irremediabili, for so it was in the caas of the brasen serpent in the tyme of Ezechie, as the storie schewith ; or at the leeste, that ymagis mowe leefulli be brokun, whanne more harme irreme- diabili cometh bi the hauyng and vsing of hem, than is al the good which cometh bi the hauyng ^ and the vsing of hem ; and more than this cometh not forth bi this^ proces of Ezechie, iiij^ Reg. xviij®. c. And therfore thilk proces is ouerfeble forto w^eerne ymagis to be had and vsid, whanne thei ben had and vsid withoute ydolatrie, or with ydolatrie remediable, or with other harme remediable, namelich lasse than is the good comyng bi the vce of tho ymagis.
Finali, therfore, y mai conclude bi ?J what is seid The general con-
(,,..,. .,. elusion from
fro the bigynnyng of the if. chapiter m this present these six argu- secunde partie hidir to, that Holi Scripture weerneth spripture nor any
^ , ^ other groixnd ot
not neither reproueth ymagis to be had and be vsid. faith forbids
^ , , . , images to be
And sithen her with it is open, that neither long ^^sed- customed vce of bileeuyng in the chirche weerneth and reproueth hem, neither eny myracie doon bi God into her reprouyng reproueth or weerneth hem. it folewith that noon sufficient ground of feitli reproueth and weerneth hem. And so is the firste conclusioun bifore sett sufficientli proued.
1 hauyny of hem, MS. (first hand). | - the, MS. (first hand).
K 2
14:8 pecock's repressor.
iij. Chapiter.
co^sciusio? IN' ^^^ y^" pi'iJicipal conclusioiin is this : Doom of ketaFvix/ naturali weel disposid resoun weerneth not and re-
iMAGEs. ^.R^ason pi-ouetli not ymagis to be had and to be vsid as
KETAIKIXG IMAGES. R(
does not forbii
i^^??miiding^''^^ rememoratijf and mynding signes. That this con-
oSj\i^td aSu ^■^^^''^^^^^ ^^ trewe y proue thus: If eny doom of re-
threrfo°Uo\ving ^oun schulde weerne and reproue yoiagis to be thus
they'give Ji^?a- ^^^^ ^^^ ^^'^id, thilk doom of resouu schulde be oon
ol^.^abS*''' of these iij. doomys, of whiche the firste is this:
mSvices' But That peple doon ydolatrie bi and with tho ymagis.
fmStteui"on The ij^ is this : That the peple troAven or bileeuen
proimds^SKi summe wrong and vntrewe opiniouns bi occasioun of
at aiL^"'^^ "^^ yi'J'i^gis, as that sum godli vertu is in tho ymagis, or
that tho ymagis doon myraclis, or that thei ben quyk
and seen, heeren,' or speken at sum while, or that
thei sweten at sum while. The iij''. doom is : That
ymagis ben occasiouns of summe moral vicis in tlie
peple, as of overmyche Avorschiping ^ doon to hem, or
of pride, or of coueitise, or of suche otliere. But
so it is, that noon of these iij. doomys sufficith forto
reproue and weerne the seid hauyng and vsing of
ymagis ; wherfore no doom of weel disposid resoun
reproueth and weerneth the seid hau3^ng and vsing
of ymagis in the chirche.
Sdthemoif The ij^ premysse of this now maad argument, as
the/pivo"?i.se'^^ anentis the firste doom., schal be openli proued thus :
fori?Jn?of Peple in hauyng and vsing ymagis sett vp in the
beUev?san'imagc chirclie doou uoou ydohitrie by hem. Forwhi ydolatrie
worships S°a!s"'^ is neuere doon,^ saue whanne a man takith a creature
'"^^' for his God and w^orschipith thilk creature as for his
God ; but so doith no man with eny ymage now in
» anrt heere, MS. (first hand). | » Jaon or doo'h MS.
- irorchiphifj, MS. (first hand), I
THE SECOND PAET. 149
Cristendoom, aftir that the man is come into ^eeris Chap. hi.
of discrecioun and is passid childhode, and which is
not a natural fool. Forwhi, if of eny of hem it be
askid, whether this ymage is God in heuen, which made
al thing, and which was euer withoute bigynnyng,
and was therfore eer this ymage was maad ; he wole
seie anoon, that this ymage is not he, but that this
ymage is the ymage of "him. And thanne, if this man
take not this ymage as for his God, certis he wole
not therwith worschipe him as his God ; neither he
wole ^eue to him the worschip which he knowith to
be dew to God oonli ; neither he wole be aknowe that
the ymage is his God. Forwhi ther yn he dide re-
pugnaunce in sum maner, or ellis certis cause is not
likeli to be founde whi he schulde so do tho thingis
to gidere. And therfore as for drede of ydolatrie, that
is to seie, lest peple be ydolatreris in having and vsing
ymagis, doom of resoun hath not forto weerne and
reproue ymagis to be had and vsid.
The strengthe of this argument stondith vpon the Those who are very knowing what ydolatrie is. And sithen ydolatrie ^cuse'thSr^ is no thing ellis than what is now seid to be, the argu- idolatry do not so ment now maad muste needis haue his entent. Ful ofte what idolatry is. haue y herd men and wommen vnwiseli iuge and dif- fame ful scherpli weelnyt alle Cristene to be ydolatrers, and al for the hauyng and vsing of ymagis. And lit whanne it liadde be askid of hem what ydolatrie is, forsothe tliei couthe not seie neither feele what it is in his trouthe, thou^ thei schulden haue wonne therbi al the worldis blis or the blis of heuen. And whether this was not an horrible abhomynacioun and a vile stinking presumpcioun hem forto so sturdili bi manye ^eeris iuge and diffame bothe the clergi and weelny^ al the lay party of Goddis chirche in so greet a cryme, which thei couthen neither mytten proue to be doon, (for whi thei wisten not what thing thilk cryme is, and therfore thei mytten not knowe whether it was doon
150 pecock's repressor.
Chap. III. or iiot dooii,) and wlietlier such peple be able and wortlii to be admyttid into the homeli reding of Holi Writt, eer thei be weel adaiintid and weel schained of her folie and of her vnwisdom and pride, seie who euere schal this heere. And y trowe he may not azens this seie and holde, if he haue eny quantite of discrecioun. Manye lesingis y haue herd hem lie, how tliei knowen that persoones reulen hem in amys bi- lyuyng fonnedli aboute ymagis ; but whaime profris of greet meede (jhe, of xl. pound and of more) hath be mad to hem forto bringe forth ij. or iij. of suche persoones, thei couthen ^ bringe forth noon of hem. ^t"tcd thatmauy Perauenture thei wolen seie thus : Manye hundridis call images by ^f j-^gj^ clepideu tliis vmao'e the Trinyte, and thei
the name ot uou l ./ & j '
and tiieretbrc clepeu tliis ymage Crist, and this ymage the Holi
such^^ThisSiv^ Goost, and this ymage Marie, and this ymage Seint
^^tionar^wmd. pg^^j,^ and this ymage Seint Poul, and so forth of
f&ur?so^- persons otliere ; and thei wolden not so clepe, but if thei feel-
frS'oovtapestry itl^n and bileeuedeu withinneforth as thei clepen witli-
l\UeVc?smfs,''^" outefoith ; for ellis thei weren double. Wlierfore alle
tiiom to be vcr/ t-lio hundridis bileeuen amys aboute tho ymagis. Her-
persous. ^^ -^ -j^ f^j j^^^ forto answere. Whanne y come to
thee in thi parisch chirche thou wolt perauenture seie
to me thus: Lo here lieth my fadir and there lietli
my gi-aunt fadir, and in the other side lietli my wijf;
and tit tliei liggen not there, but oonli her boonys
liggen there. If y come to thee into thin halle or
chaumbir thou wolt perauenture seie to me in de-
scrynyng the storie peintid or wouun in thin halle or
chaumbre : " Here ridith King Ai'thir, and there fittith
" lulius Cesar, and here Hector of Troie thro with doun
" a knyt," and so forth. For thou^ thou thus seie
thou wolte not holde thee forto seie ther yn amys.
Schal y therfore bere thee hoond that thou trowist thi
couthe, MS. (first band).
THE SECOND PART. 151
fadir and thi grauiit fadir and thi wijf for to lyue and Chap, hi.
dwelle in her sepulcris, or schal y bere thee an hond
that thou trowist Artur and Julius Cesar and Hector
to be quyk in thi clooth, or that thou were double
in thin so reuling of speche? Y trowe thou woldist
seie y were vncurteis, or ellis vnwijs and folisch, if y
schulde beere thee so an honde, if it likid thee foi-to
so speke. And, if this be trewe, it folewith that as
Aveel thou art vncurteis, or ellis thou art to be ex-
cusid of vncurtesie bi thi greet folie and madnes, if
thou bere me an hond that al the world ful of clerkis
and of othere lay men weenen summe ymagis to be
God, and summe ymages to be quyke Seintis ; or that
thei ben double and gileful, if thei clepen' an ymage
of God bi the name of God, and an ymage of a
Seint bi the name of a Seint. But (for more clereli
this same answere to be vndirstonde) it is to wite,
that if figuratijf spechis weren not allow id to be had
in vce, that the ymage or the likenes of a thing
mai be clepid bi the name of the thing of which he
is ymage and likenes, and that the parti of a thing
mai be clepid vnder and bi the name of his hool, as
that men seien thei han lyued xl. wynteris, meenyng
therbi that thei han lyued fourti jeeris, certis thi
chalenge mylte weel procede and haue his entent ;
but atenward it is so that such figuratijf and vn-
propre speche, forto clepe the ymage of a thing bi
and vndir the name of the thing ^ of which he is
ymage, hath be in famose vce and hath be allowid
bothe of Holi Scripture and of alle peplis. And ther-
fore, thoui men in such woned figuratijf speche seie,
''• Here at this autir is the Trinyte, and there at thilk
" auter is lesus, and tondir is the Holi Goost, and
" therbi is Marie with Seint Peter,'' and so forth ; it
clepe, MS. (first hand). ] '' of thing, MS. (first hand).
152
PECOCKS REPRESSOR.
CH-ir. III.
Ill Scripture images of cheru- bim arc called cherubim; and other images similarly.
neditli not that therfore be seid that' thei meenen and feelen that this ymage is the Trinyte, or that tliilk ymage is verili lesus, and so forth of othere ; but that these ymagis ben the liknessis or the ymagis of hem.
That Holi Writt confermeth weel and allowith weel this answere, that the ymagis of thingis mowe weel be clepid bi the names of the thingis of whiche thei ben ymagis, lo, Sir, it is writun Exod. xxv^. c. that God bade to Moyses thus : Thou schcdt make on euer- either side of Goddis ansivering place ij. clieridjhns of gold and heteii out vj'ith hamer ; oon cherub in ihe oon side, and an other cherub in the other side of Goddis ansivering ^9?ace. Now y aske of thee, whe- ther God bade Moyses make ij. quyke aungelis of cherubym, or ellis ij. ymagis of cherubyim?^ If thou seie, that ij. ymagis ; certis thanne folewith that the ymagis of cherubim God clepid cherubym. And if this be trewe, thanne folewith that Holi Scripture al- h)with what y haue seid now bifore in answering ; or ellis thou muste make thi chaleng ajens God, which thou bifore madist a^ens man, that God schulde feele amys or that he schulde be double. Ferthermore, not oonli in this now alleggid place Exodi xxv^. c., the ymagis of cherubim ben clepid cherubim, but also in lijk maner bi mo than half a dosen othere placis of Scripture the ymagis of cherubim ben clepid cherubim, as Exodi xxxvj®. c., 'V". Reg. iiij''. c., ij^ Reg. vj". c., iij'^. Reg. vj^ c., iij«. Reg. vij^ c., iij^ Reg. viij^ c., 'f. Paralip. xxviij*'. c., ij®. Paralip. iij". c., ij^ Paralip. v^ c.,- whos textis or processis weren ouerlong to be here writun and rehercid. Also in the c. and xiij^. Psalme, where it is spokun of ydolis, that is to seie of graued
' that is interlincated by a later (?) I -So the MS., possibly accidentally Hand. 1 for cherubym.
THE SECOND PART. 153
Goddis, it is seid of hem there thus : Thei han mouth chap^iii.
and thei schulen not speke, thei han iyen and thei
schulen not se, thei han eeris and thei schulen not
heere, thei han feet and thei schulen not walke. And
tit ech man wote weel that these ydolis as thei in hem
silf weren not but ymagis, so thei hadden not but the
ymagis of mouth and the ymagis of i^en and of eeris
and of feet. Wherfore here in this Psahne Holy Writt
clepid the ymagis of membris vndir the name of verri
membris ; and so herbi my bifore sette answere is
confermed, whanne y seide that the comoun speche
of the peple, calling the ymagis of God bi the name
of God (or of the Trinyte), of lesus, of the Holi Goost,
makith not that the callirs ben ydolatreris; neither
that therfore doom of resoun schulde schewe ymagis
to be not had and vsid, as that bicause that ydolatrie
is doon bi hem.
Thou maist not seie that hauers and vsers of Another objec- tion, that soaao ymagis ben ydolatrers ; and that for thei trowen sum pcpons consider
•^ ^ . "^ , ' a divine power
ffodli vertu to be in thilk ymage. Forwhi y aske of f « le^ide m
o . images, stated
thee what vertu clepist thou a godli vertu ? If thou and answered.
^ ° This opinion,
clepist oonli thilk vertu to be a srodli vertu which though it may be
^ *=> false, does not
mai not be but oonli in God, certis thanne is this amount to
idolatry.
trewe that no Cristen man holdith or trowith eny godli vertu to be in eny ymage. Forwhi no Cristen man trowith eny ymage to be God him silf; and her with ech Cristen man knowith openli, that no thing may haue such as now is seid a godli vertu, saue God him silf. Wherfore no Cristen man trowith eny ymage to haue such now seid godli vertu ; and therfore thou canst not herbi proue, that eny Cristen man hauing and vsing ymagis is an ydolatrer. If thou clepist a godli vertu such a vertu which is causid of God into a creature aboue the worchino^ of kinde, and in maner not woned miche to be doon coursli, forsothe thanne is this trewe, that thout Cristen men trowen that ymagis han such vertu, tit tho men
154
Chap. III. for tliilk trowing ben not ydolatrers. Forwln no man is bi eny thing an ydolatrer, saue by which he takith and makith a creature to be his God, and worschipith him as his God ; but so dooth no man, thou^ he trowe ymagis haue suche now seid vei-tu. IS'either eny man so dooth, thou^ he trowe that yma- gis doon myi^aclis in such wise as creaturis, — the Apostilis, and othere Seintis, — diden myrachs ; and thou^ he trowe that ymagis ben quyke, or that thei seen or speken or heeren or sweten at summe whilis, as it is open ynout to ech man hauyug eny quantitie of resoun. Forwhi noman, in so trowing as now is seid, trowith therfore thilk yraage to be God ; no more than men, whiche trowiden the Apostilis wirchc myraclis, trowiden hem to be God. Wherfore nedis this is trewe, that no man for eny such opinioun or feith which ^ he hath vpon ymagis, thou^ thilk opinioun or feith be vntrewe, is an ydolatrer. Neither does And fcrthermore, thout a Cristen man worschipe an
an undue vencra- i ■;. ,1,1 i • , •,
tiou of images yuiage more than dewli, so that he worschip not it idolatry, so ii)at as God and with worschip of herte withyn forth dew
they be not taken . '^^ *'
for Gods. to God oonli, the, and thout he take occasioun bi
ymagis to do synne of pride or of coueitise or othere moral synnes, tit fer is al this fro ydolatrie. Forwhi in noon of these oasis the man takith and makith eny creature to be his God ; and therfore the firste bifore spokun doom of resoun, which is bering an hond Cristen men vsing ymagis to be gilti of ydolatrie, is not sufficient forto reproue and weerne ymagis to be had and vsid of Cristen men as rememoratijf or mynding signes or tokenes. Forwlii thilk doom of resoun and thilk bering an hond and putting u})on men, that thei ben ther fore and ther yn ydolatrei-s, is schewid now bifore to be vntrcwe.
wlucli is added in the MiS. by a later (?) hand.
THE SECOND PART. 155
iiij. Chapiter. The ij"^. bifore eett and spoken doom of resoun, Secondly, reason
..,.*: , „^ • i 1 -li- ,. does not forbid
wiitmff nailers and vsers oi ymagis to be gilti ol the use ot images
f. . , ••111 in consequence ot
vntrewe feitn or vntrewe opinioun had upon tno untrue opinions
(Y> . (, 1 held about thcin.
ymagis, is not sufficient for to reproue and weenie the hauyng and the vsing of hem as for mynding signes. Forwhi thilk doom and thilk wijting and bering an hond is vntrewe.
And that y schal proue, so that y sette bifore a J["^,Jo3'J'°"^ reule or supposicioun which is this. Sum vntrewe Jf lous^orTami- opinioun of men is such that for it her conuersa- i^^^Jy supersti- cioun is the worse morali, for it is leding into deedis whiche ben grete moral vicis ; as this opinioun^ that fleischli comunyng bitwixe a syngil man and a syngil womman doon bi her fre consent is no synne ; and this opinioun, ech man forto take as myche as hym lustith and may holde withoute clayme and victorie of hise nei^boris worldli good is no synne ; and this opinioun, a man for to smyte and bete his nei^bour a this side deeth for wraththe or trespace is no synne ; and suche othere opiniouns. Sum other vntrewe opinioun of men is such that for it her conuersacioun schal not be maad the worse moralli, or ellis not ajens notable, good, vertuose moralte ; as is this opinioun, that a man which stale sumtyme a birthan of thornis was sett in to the moone, there forto abide for euere ; and this opinioun, that Seint Michaelis bonys resten in the Mount Michael ; and this opinioun, that iij. sistris (whiche ben spiritis) comen to the cradilis of infantis, forto sette to the babe what schal bifaUe to him ; and suche othere manye. Forwhi more than the dotage or deceit or folynes or the bigiling of the persoones so trowing,
156 pecock's repressok.
CuAP. IV. at whiclie men mowe lawte and take bourde for her sj^mplenes or lier vnkunnyng as of folis, cometli not of suclie now laste spokim opiniouns. o*^ni"nVonhe Tlianne upon this reiile or supposicioun y argue Ind^anrielir^^ ^^^^^^ ' ^^^ hoou such founys opiniouu, of which it is tobcTaida^sido! ^^^^^ ^^^^ spokuu in the ij*^. parti of this reule or sup- this arlument to posicioun, is eny long Lifore stabilid gouernaunce to faisfo^^inionl'' ^^ left aud to be leid aside, which is in him silf about them. resouable, honest, and expedient, namelich if thilk fonnysch opinioun may soone bi wise men be schewid to the holder to be vntrewe. But so it is that these opiniouns, bi whiche symple men trowen at sumtyme that an ymage hath withinne liim vertu, such as God mai putte into a creature; or that the ymage dooth miraclis, or spekith at sumtyme, or heerith alwey, or swetith at sum tyme, ben opi- niouns of the ij^. now seid soort ; that for hem discrete men mowe oonli lauje at suche folies of men, as thei doon at her othere folies, of whiche no moral harme cometh. Wherfore for noon such opinioun the hauyng, and the vpsetting of ymagis, whilis therbi m3'che moral good cometh, (as schal be proued aftir and as is proued al redi in The book of ivorschijnng,) ouite be left and leid aside ; namelich, sithen these now seid foliscli opiniouns mowe littli be schewid to her holders forto be vntrewe. Counrmation of Confimiacioun herto is this: Wlianne Seint Bernard
the arfrunicnt.
SnThadTb^urd ^J^^^^ ^^^ ^^^^ uiauyc myraclis bi his lijf, and whanne thi'mTrackr*^ Seint Nicholas lyued, and whanne Seint Marty n lyued, Slnts^'tiliso ^^^^^ diden many m^^raclis bi her lijf; and therfore Scrcrre^t^iVc"^ manye men (as it is likeli) trowiden in tho dales, that pme*^ued from^ tlicsc uow ^ named persoones liadden goostli vertu des!"""^ ""'^" ^ouun to hem fro God, bi which thei in hem silf diden tho miraclis ; Init ^it not therfore and bi cause
now is interliueated in a later (?) liand.
THE SECOND PART. 157
that summe symple persoones liadden thilk opinion, Citap. iy. tlio iij. seid persoones outtiden to be slayn and to be take ' fro lijf and fro sitt of men and fro worcliing of myraclis, bi cause that foolis and s^anple persoones hadden suclie seid vntrewe opiniouns upon the seid worching of myraclis.
Also thout men trowen that my precious stoonys, other false
/ , . , . II- opinions about
whiche y haue, ban vertues whiche m trouthe thei things and per-
"^ pill 1 ^^"^ ^'^ ^^*
ban not, schal y tberfore breke hem or caste hem necessitate the
•^ destruction of
awey, that suche lewid men haue no such wrono^ those things
*^ ^ and persons.
opinioun vpon hem ? Also if men trowe that sum aldirman in Londoun is miche riccher than in trouthe he is, schal tberfore thilk aldirman be slayn or be banyschid out of the citee, that men haue no such folisch vntrewe opinioun upon his ricches ? God forbede. Wherfore lijk wise it is to be holde in this present purpos, that the having and vsing- of ymagis, (sithen therbi miche moral good cometh,) outt not be left for this, that foolis ban suche seid folisch opiniouns of the ij^. bifore spokun soort vpon tho ymagis and vpon the vsis of hem. And tit ferthermore, that men mo we haue withoute ?iit i^ t^^^i it
7 ' IS not a false or
blame and withoute folie this opinioun that summe fooUsh opinion
••■ to believe that
ymagis at sum while sweten, and that bi hem speche some images have
•^ o ' i. wrought nuia-
is mad, and that at sum while thei ben moued fro oon cks. place to an other place withoute mannys therto doing, and suche o there like opiniouns, schal be schewid after in the ij^. principal gouernaunce, whanne y schal trete of pilgrimage. And thus myche is ynout, that the ij*^. bifore spokun doom of resoun is not sufficient forto lette ymagis to be had and vsid.
That the iii^ bifore spokun and sett doom of re- Thii-diy, reason
•^ -•- does not forbid
soun, which is that ymagis outten ^ not be had and the use of images
' take is interlineated in a later (?) I ^ ^^p vsing, MS. (first hand). hand. I » ^^^^^^ ^^^ (^g^st hand).
158
PECOCK S REPRESSOR.
CiTAP. IV. vsid, and that for tlierof cometh moral yuel (as oiier-
evfupriiSrom i^^jche worscliipiiig not being ydolatrie, or ellis co-
moraivic?^^ ueitisG or pride or suclie otliere moral vicis,) y schal
S^onUnaTe ^ V^'^^i-Q, SO that y sette and sende bifore a reule or
curable'! others supposicioun, wliicli is tliis.^ Summe moral vicis com-
reniSbie" Vor yi^o ^i occasioun of a vertuoso gouernaunce ben litle,
sort'Voodoidr' ^^^^^ suclie as wolen soone be amendid with labour,
tobe'^rakiVsMe. tliouj the Same vertuose gouernaunce be lete stonde
fhelr^umonuo •'^tille and be lete contynued ; and summe ben gi-ete,
morafcviis"^ and SO grete that thei ben in myche more quantite
thtMirar? n?t grete, than is the godenes of the seide gouernaunce in
fhSrwiVich^ his contynaunce. Vpon this reule y argue thus. For
other%rofitabio sucli yuelis, of wliiclie it is now spokun in the firste
reading the Bible parti 01 this reuie or supposiciouu, a notable vertuose
mouT""°^^^' gouernaunce, of which miche moral good cometh, is
not to be left and leid aside ; and namelich, whilis it
is not impossible or ouer myche hard that tho moral
vicis so com3rQg be amendid bi good informacioun and
othere good laboui'is. Forwhi tlianne ech good and
profitable craft, ^he, and weelny^ ech notable vertuose
gouernaunce outte be lefte and leid aside ; sithen ech
of hem is an occasioun of sum moral yuel, at the lest
of such moral yuel as of which it is spokun in the
firste partie of the next bifore going supposiciomi or
reule. But so it is, that the yuelis whiclie com en
out and bi the having and holding of ymagis in
chirchis, ben noon othere or not gretter than ben the
yuelis of whiche it is spokun in the firste partie of
the next seid supposicioun or reule ; and lit ferther to
seie, thei ben not gretter than the 3'uelis whiche occa-
sionarili comen out fro the having and the vsing of
profitable craftis and marchaundising ; neither gretter
' It is evident that this sentence cannot he construed : probahly after ' vicis' we should add * is not suffi-
cient forto reprove the haiii/n<f of ymayis vttirli/,' or something to that effect.
THE SECOND PART. 159
than ben the yuelis comyng bi this, that lay men vsen cjhap. iv. the Bible in her modir tunge ; neither gretter than the yuelis which comen bi this, that preestis ben and that prechers ben. Wherfore this iij^. bifore seid and sett doom of resoun is not sufficient for to lette the having and the vsing of ymagis, but if he schulde lette the hauyng and the vsing of alle maners of craftis, and the hauing and vsing of Holi Scripture among the lay persoones, the, and but if he schulde lette the being of alle preestis and of alle prechouris, namelich sithen the worschiping, bi which perauenture manye persoones worschipen ymagis more than resoun wole, is not a greet vice ; so that thilk worschiping be such, that thei not worschipen tho ymagis as God : and bifore it is schewid, that no persoones taken eny ymage for verri God.
Confirmacioun to this argument is this : Summen Confirmation of
,,,,.,, , the argument.
wolen knele deppn' and louter to a knytt, than if a man of rank
■^ ^ / 1 1 • 1 .be unduly vene-
summe othere men wolen ; the, and thei wolen sixe rated, that is
. . , ^ . , . . , 110 reason for
sithis more preise and worschipe him m word and Vanishing wm ;
■"■ ^ neither if images
dide, than summe othere men wolen : the, and pera- be unduly vene-
' ' / ' ^ rated, is that a
uenture more than resoun wole that he be worschipid. J'eason for
^ banishing them
What harme or yuel is this forto be so myche chargid, altogether. that the good kny^t be put out of mennys cumpa- nying: sithen this worschiping is fer fro godli wor- schiping ; and fer fro this, that eny worschipers of him takyn hym for her God? Wherfore folewith bi sufficient likenes, that thout men worschipen ymagis more than resoun wole hem be worschipid, lit this is not vice of so greet fors that for it ymagis be put doun ; namelich, sithen thilk worschip is noon such, wherbi the worschipers maken tho ymagis to be her God or her Goddis. Goddis forbode that for ech folis folie stable gouernaunces weel takun of wise men
' wolen is interlineated by a later hand.
IGO TECOCKS REPRESSOR.
Chap^iv. oiiiten be chaungid ; for thanne ouer many and ouer tliicke chaungis of ful vertuose gouernauncis schidde be mad, and no good gouernaunce schulde be bi ' eny while contynued : but certis a^ens such vicis comyiig l>i tho gouernauncis labour outte be maad, and tho gouernauncis out ten be sufirid to stonde and contynue stille. Again ifasood Another confirmacioun into this present i)uri)os mav
fnut tree he I i i "
partly cankered be this : If y haue a fruy teful tre, which in oon or
or bear V)aJ fruit _ ^ ^ ^ '
on some of its in summe of hise braunchis hath a canker, schal v
l)OU!rns, that is '
I^uunJ'dcAvn ^herforc hewe doun al my tre ? Goddis forbode y Amnicirion o?' schuldc be SO lewid ; but y ou;t rather pare awey tlie }|;^j^pj'"^^"^ *° canker, and sette medic}Ti tlierto, and lete the tre stonde forto bringe forth good fruyt. Also in caas that this tree in summe of his bowis bringith forth soure applis and in summe o there bowtes sweete ha})- plis and gode, as y haue knowe so to be trewe in a tre which hath come of dyuerse graffis in oon stok, or if perauenture many of tho applis roten upon the tre, eer it be tyme to schake the tree, schal y therfore liewe doun the tree ? Nay, nai, y outte cast awei what is badde, the, and helpe cure what is badde, and kepe what is good. Wherfore bi like skile in oure present purpos a badde husbondrie * it were for ^ to caste awey the having and vsiug of ymagis for ech moral vice which myite rise therbi, namelich sitlien the havyng and vsing of ymagis is fruyteful into moral good, and the yuel therbi comyng is pareable and kutteable awey bi good and tlnifti bisynes therto sett. And this is ynout forto schewe, that the iij". bifore spokun and sett doom of resoun is not sufficient forto weerne and lette the hauyng and vsing of ymagis into rememoratijf or mynding sigues.
^ l/i is interlincatcd by a lutcr (?) I 'huslumiie, ^IS. (first hand), hand. I ^ for is interlincated in a later hand.
THE SECOND PART. 161
And SO fynaly it is lad thus fer forth fro the bi- chap.iv. gynnyng of the iij''. chapiter hidir to, that no doom of ^J^^ t|^^j^^^^o^«'^^ resoun werneth and lettith ymagis as now is seid to |.^j.^'y^^';^"^°^ be had and to be vsid. And here yn eenditli the ^'^^'<^"- proof of the ij^. principal conclusioun.
V. Chapiter. The iii^. principal conclusion is this: It is not vn-THEraiBD
-, ^ T . . .. CONCLUSIOK. It
leeful ymagis to be had and vsid as rememoratiifis not unlawful
•^ " "^ to have and use
siojnes. This conclusioun y proue thus : What euer images as re-
*^ . minding signs.
2rouernaunce neither Holi Scripture, neither doom of I'^'O'^fofthe
*^ ^ -I ' ^ conclusion.
resoun, neither mennys iust positijf lawe weerneth, is not vnleeful ; but so it is, that for to haue and vse ymagis as mynding signes is not weerned bi Holi Scripture, as is open bi the firste principal conclusioun ; neither it is weerned. bi doom of resoun, as it is open bi the ij^. principal conclusioun ; neither it is weerned bi eny m^ennys iust positijf lawe, as it is open ynow to alle men. Wherfore this iij^. principal conclusioun is needis trewe, that it is not vnleeful ymagis to be had and vsid as rememoratijf signes of God, and of his benefetis of Seintis, and of her conuersacioun.
The iiii^. principal conclusion is this : It is leeful, the fourth
^ i- i- in CONCLUSION.
in the maner of leefulnes spokun bifore in the firste it is lawful in a
\ large sense to
chapiter of this ii^. partie in the x^. reule or sup- iiave and use
A . . images as re-
posicioun, that ymagis be had and vsid as reme- minding signs. moratijf signes in the maner now last bifore spokun. conclusion. That this conclusioun is trewe, y proue thus : What euer gouernaunce is not vnleeful, is leeful in this maner of leefulnes, as it is open bi the now seid x^. reule or supposicioun : but so it is, that the now seid hauyng and vsing of ymagis is not vnleeful, as it is open ynout bi the iij^. next bifore going prin- cipal conclusioun. Wherfore needis folewith that this present iiij^. conclusioun is trewe.
L
162
pecock's repressor.
CiiAr. V.
The FiFin
COXCLUSIOK.
Scripture allows Inxvifli ^ ima^os to bo "^^^ ^^^^
had and used as romiiuling sij^ns Proof of the conclusion from what has been already said.
Further proof of the conclusion
dalen.
Tlie v^. principal conclusioun is this : Holi Scripture liotlie in the Oold Testament and in the Newe al- to haiie and vse ymagis as rememoratijf signes in the maner now laste bifore seid. That this conclusioun is trewe, it is open ynou2 bi it what is bifore argued in the ij'^. chapiter in the iij. firste principal argumentis to the first principal conclusioun. Wherfore this v^. principal conclusioun is to be holde for trewe.
Also, Matheu xxvj". c., Crist allowid and approued ofTiary Mrf^'" the dccdc of Marie Magdalen, in that that sche vsid the oynement as a seable and a smelleable rememo- ratijf signe, and in that that sche vsid the dede'- of anoynting^ as a seable rememoratijf signe. Forwhi he seide : What hen le greuose to this %vominan ? Sche hath wrouit a good werk into me. Where euer this gospel schal be prechid in al the world, it schal he seid that sche dide it into mynde of hion.^ And so it is open that Crist allowid and approued the vce of the seid oynement, in that that it was vsid as a seable or smelleable rememoratijf signe. And sithen this is approued of Crist, certis ^ bi lijk skile othere seable signes as ymagis, and othere smelleable signes as encensis, ben ther yn and ther bi allowid and approued of Crist. And so bi Holi Scriptm-e of the Newe Testament the vce of sensible rememoratijf signes ben allowid.^
Also an ^ other vnsoilable proof for this v*^. principal conclusioun is sett bifore in the firste parti of this
Another proof of the conclusion from the con-
' allowith and approucth, JMS. (first hand).
- the dede is interlineated by an early but later hand.
^ an oynting, MS.
■• This blundering translation of «' dicetur et quod hccc fecit in memo- riam ejus,^* (avrrj^), Vnl^., occurs
in both forms of "Wiclifs version, from ^vhich this citation is mostly taken,
* certis is added by a later hand.
" allowid and approved, MS. (first hand).
' in other, MS. (first hand).
THE SECOND PAET. 163
present book, the [xix^.] ^ chapiter, where bi setting ^ chap. v. bifore of iii. reulis and bi iiii. conclusiouns drawun sideratiou that
, ■, . p .., ,. . when Scripture
out from hem this v . principal conclusioun is vn- allows any end it
. ^ . allows each pro-
doutabili proued bi this meene ; that whanne euere fitabiemean
TT • oi • • 1 • 1 • • • contribiituig to
Hoh ^Scripture biddith, counseilith, or alio with eny that end. eende, he ther yn and ther bi biddith, counseilith, or allowith, or approueth ech meene profitable into the same eende. Se there who so wole the proof mad there in his lengthe and forme.
Also noman ^ may seye nay, but that Crist ordeyned Application of
, . .^ ■, . this considera-
m the newe lawe visible sacramentis to be take and ti?"- scripture
. , . n ' allows certain
vsid as seable rememoratiif signes of Crist, and of his reminding signa
•^ ° ... of Christ's life
passioun and deeth, and of his holi liif, as it schal and death by
^ ' ^ ^ allowing sacra-
be proued in The book of Sacramentis and in The iv^nts: and
i "^ therefore by
hookis * of Baptim and of Eukarist Wherfore Holi implication
J i- -^ allows images,
Scripture of the Newe Testament witnessith thus ,^hich are more
^ lively signs of
miche in this purpos, that forto haue and vse seable tiie same things. rememoratijf signes is leeful, expedient, and profitable; for ellis the sacramentis of Crist weren vnleeful, vnexpedient, and vnprofitable. And thanne her of ferther thus : If and whanne it is leeful and expe- dient forto haue and vse eny seable rememoratijf signes being lasse lijk to the thingis signified, it is leeful and expedient forto make, haue, and vse signes being more like to the same thingis signified. Forwhi the likenes of a signe to his signiticat, (that is to seie, to the thing signified bi him,) wole helpe the signe forto signifie and forto make remembraunce the bettir upon the thing signified ; but co it is, that ymagis graued, coruun, or tut ben more lijk to Crist and to his passioun, than ben the sacramentis whiche Crist ordeyned ; thouj Crist hem ordeyned, (being so vnlike
^ A space left in the MS. for the number. See p. 110. - bisetting, MS. ^ The last three letters are written
on an erasure in a later hand. The word is also sometimes written disjunctim.
* booh, MS. (first hand). L 2
164
PECOCKS REPRESSOE.
ClTAP. V,
Confirmation of the argument. Whoever allows a less elTective mean to an end thereby allows the more effec- tive mean to the same end.
The sixth conclusion. Reason allows images to be had and used as re- minding signs. J'roorof the con- clusion drawn from the use of portraits and statues.
to him and to his passion,) for fauour into us, that we schulde haue bi his ordinaunce signes and sacramentis, into whos geting we mytten not allegge forto excuse us bi labour to gete hem and make hem into the werk of her sacramental vsing. Wherfore folewith, sithen bi Holi Scripture it is leeful and expedient for- to haue and vse the seable sacramentis, whiche Crist made as seable ymagis of Crist and of his passioun and deeth, it is tlier yn impliedli bi Holi Scripture leeful and expedient for to haue seable ymagis graued, coruun, and tut of Cristis persoon, figurid lijk to his persoon, with purtenauncis of his passioun and deeth, forto make us remembre upon him and his passioun and deeth. And in this wise mai be proued this pre- sent v^. conclusioun, that Holy Scripture wele ^ allow- ith ^ impliedli and priueli forto haue and vse ymagis of Crist and of Seintis figurid bi grauyng aftir hem.
Confirmacioun herto is this : Who euer counseilith, allowitli, or approueth the lasse doing meene into an eende ; in that he counseilith, allowith, or approueth the more doing meene into the same eende, et ccefera.
The vj*'. principal conclusioun is tliis : Sufficient doom of weel disposid resoun allowith and approueth to haue and vse ymagis as rememoratijf signes in the maner after bifore seid. That this conclusioun is trewe y proue bi these folewing argumentis, of whiche the firste is this. Sufficient doom of resoun allowith and approueth us forto make and haue for us silf and for othere men ymagis of men and wommen, that tho men and wommen be tlierbi the oftir tlioutt upon, and therfore be tlierbi tlie more loued and the better serued, and that the more be doon and suffrid of us and of othere biholders, for as miche as we bitlienken
• This word has been partly erased and retouched by a later (?) hand. The orthof^raphy is against the common usage of the MS. ' ^ al/vwHh and approueth, MS. (first liand).
I
THE SECOND PART. 165
tho persoones or the ensaumpling of the persoones so Chap^v.
representicl bi the ymagis, and that the more be cloon
and suffrid for her sake of us silf and of othere men
seing the same ymagis with vs. Wherfore, bi like skile,
sufficient doom of reson allowith and approueth forto
make and haue for us silf and for othere men also
with us ymagis of God and of holi Seintis for ententis
and deedis and werkis to be therbi for her sake doon,
lijk to the deedis and werkis whiche ben now bifore .
rehercid for the sake of creaturis to be doon.
Also thus : Whanne euer it is so, that we han in Another proof
, . ^ » T ^ T T drawn from the
2Teet cnarge to periorme ana do eny dede or ffouer- necessity of
1 V PI -, Txi- X IX leaving outward
naunce, and we ben ireel and redi to loriete and to signs to remind
1 i T in 1 1 Ml 1 1 "^ us of important
lete slippe out oi mynde tnilk deede or e^ouernaunce, matters which
,..,. T f, f., ,, we are apt to
it lijth m the doom of resoun ful weel that we take forget. to us sum seable rememoratijf or mynding signes and tokenes forto therbi remembre us silf upon the deede or gouernaunce being to vs of so greet charge. For whi thus bi doom of resoun men doon anentis worldli deedis of charge, wher ynne lijth oonli worldli wynnyng or ascaping of worldli punysching ; but so it is, that ech man hath in ful greet charge to loue God and drede God, that he mai therbi be hertid and strengthid in wil forto serue God ; and he hath nede forto ofte thinke vpon tho thingis and meenis, whiche schulden stire him forto loue God and drede God, and forto haue wil to serue God and forto thenke vpon tho pointis in whiche he schulde serue to God. And tit forto so ofte remembre we ben ful freel and forteteful. Wherfore resoun wole weel iuge, allowe^ and approue forto take, haue, and vse alle maners of suche deedis and thingis, whiche schulden remembre us myche upon the dignitees, benefetis, and punyscliingis of God, and upon the pointis of his lawe. And among alle tho maners of tliingis and deedis ben seable re- memoratijf tliingis and deedis, as ben ymagis and the seid vsis of hem. Wherfore it folewith that doom of
166 pecock's repressor.
Chap^v. resouii iugitli, allowith, and approiietli that ymagis be
had and vsid into the entent and ^ in the maner
bifore seid.
thc"ilgumeiu" ^^ Confirmacioun herto is tliis : If a marchant or eny
kn'Jt^Snhfs'^ other man haue niyche nede forto bithenke upon a
himscif'irwhaf cei-teine erand, it is weel allowid and approued in
JnSud!^^^" resoim that he take and vse sum seable rememoratijf
signe and tokene forto mynde and remembre him
upon the same erand ; and it is weel allowid and
approued bi resoun that he make a ring of a rische
and putte it on his fynger, or that he write sum
seable cros or mark- or carect with cole or chalk in
the wal of his chaumbre or hal, or that he hange up
bifore his sitt sum hood or girdil or staf or such
otlier thing, or that he make a knot on his girdil or
on his tipet, as alle men wolen herto consente. And
if resoun schulde not as weel and as soone or miche
more allowe and approue that a man make and vse
seable rememoratijf signes (as ymagis and othere seable
tliingis or deedis,) into this eende, that he therbi the
oftir thenke on Goddis worthinesse, Goddis benefetis,
and hise punyschingis, and on vertues of liise laAvis,
ouermiche wondir it were. Wherfore resoun it to be
doon allowith and approueth. And thus myclie is
ynout for proof of the vj^ principal conclusioun.
Further proof of Wlio cuer wolc se more proof for this present vj''.
to be found in principal conclusioun, rede he in The hook of worschip-
Pecock's Book of . . .
icorshipiny. ing in the first parti, the vij*". and viij^ chapiters ; and there he schal fynde profis for this present vj^ con- clusioun, whiche profis he schal not, (as y weene,) assoile.
The sevextii The vij^. principal conclusioun is this : It is leeful in
CONCLISION. ^ 1. i. 11.
It is lawful ill properist maner of spekmg and taking leeful, (as it is sense to have take biforc in the ix^. reule or supposicioun sett bifore
and added by a later hand. | ■ mk, MS.
I
THE SECOND PART. J 67
in the first chapiter,) that ymagis be had and vsid in chap. v. the maner ofte bifore seid. That this conclusioun is and use images is trewe, y proue thus : What euer gouernaunce Holi signs. Proof of Writt alio with and approueth, and doom of weel dis- posid in kinde reson allowith and approueth, is leeful in propre maner of taking leefulnes; but so it is, that forto haue and vse ymagis in the maner now seid is allowid and approued bi Holi Scripture, as is open bi the v^. principal bifore goyng conclusioun, and is al- lowid and approued bi doom of deuli^ disposid resoun' in kinde, as it is open bi the vj^. principal bifore going conclusioun. Wherfore this present vij^. prin- cipal conclusioun is trewe, that it is leeful in propre maner taking leefulnes, (wherof it is spokun bifore in the first chapiter of this ij^ partie, in the ix^ reule,) that ymagis be had and vsid as rememoratijf signes of God, and of hise benefetis, and of his holi lijf and passioun, and of Seintis and of her holi conuersacioun.
The viii^. principal conclusioun schal be this : It is The eighth
♦^ ^ ^ . CONCLUSION.
a point of Goddis moral lawe and of his plesaunt it is a point of
^ -"^ . , God's moral law
seruice for to haue and vse and sette up ymagis of to have and uso
^ '' ^^ images m order
God and of Seintis into vce of remembrino: therbi the to be remirided
^ ^ ^ thereby of God s
better God, his passioun, and his othere benefetis, holi benefits and of Seintis, and her holy lyues, and her suffringis. That ^^^^^^^^^^^90^ of this conclusioun is trewe y wole proue thus: What euer gouernaunce doom of kindly weel disposid resoun biddith to be doon, or counseilith to be doon, or al- io Avith and approueth to be doon, (namelich if Holi Scripture it not weerneth and lettith, and if Holi Scriptui-e it allowith and approueth,) God biddith the same to be doon, or counseilith the same to be doon, or allowith and approueth the same to be doon as a point of his moral lawe and seruice, as it is suffici- ently bifore proued in the firste parti of this present
The MS. reading is more like clenli.
168
pecock's repressor.
Chap.Y.
The ninth conclusion. It is no sin, but a meritorious deed, to set an example to others of using images in the manner before said. I*roof of the conclusion.
book, and iu the firste parti of the book clepid TJic iust apprising of Holi Scripture; but so it is, that resoun biddith or counseilith or allowith and approueth ymagis to be had and to be vsid in the nianer ol't bifore seid, as it is open by the vij. next bifore going principal conclusiouns ; the, and HoH Scripture the same allowith,^ as it is open bi the v^ next bifore going conclusion. Wherfore to haue and vse ymagis in the maner now seid is approued and al- lowid of God as for a point of his moral lawe and of his plesaunt seruice.
The ix^. principal conclusioun is this : It is not synne a man bi liise werkis forto ensaumple to othere men, that thei haue and vse ymagis in the maner bifore tautt ; and that thei do as he dootli, if he do in the maner bifore tautt ; but it is a merytorie and a weel doon dede for to it^ so ensaumple. That this conclusioun is trewe, y proue tlms : It is not synne a man bi hise werkis forto ensaumple to othere men, that thei do a deede and a point of Goddis moral lawe and of his plesaunt seruice ; but it is a mery- torie deede for to it ensaumple to othere. And her- with so it is, that forto vse ymagis in the maner bifore tautt is a deede of Goddis moral lawe and of his plesaunt seruice, as it is proued weel bi the next bifore going conclusioun. Wherfore it is not synne a man forto tiue ensaumple to othere men that thei vse ymagis in the maner bifore tautt, as bokis to hem ; but it is a merytorie deede forto teue thilk ensaumple. And so this present ix^. conclusioun is to be holde trewe.
' ullowith and approueth, (first hand).
MS.
- // is intcrliucatcd, perliups by a later liaud.
THE SECOND PART. 169
vj. Chapiter.
Perauenture summe men woleii seie and knouleche An objection here, as so nedis thei musten do, that it is leeful ynout be lawVui and and expedient that ymagis be had and vsid in the have images in chirche ; but it is not leeful and expedient that men is not so that
TTi-p 1 -IT 1 i-r> inen kneel, pray,
knele biiore hem, or preie biiore hem, or cense biiore or bum incense hem, or sette littis or laumpis bifore hem, or holde or before^them. bere eny suche rememoratijf signes bifore hem.
Atens which now rehercid holding y mai argue Answer to the thus : It is leeful and expedient to do these now re- these things may hercid deedis to God and to Seintis bifore a bare wal or to^a saint"
1.1 . i? 1 • 1 i> 1 1 before a bare
m a chirche, or m a corner oi a chirche or oi an other wall, and may hous, or in the feeld. Forwhi into al this proceden done before a bifore proued the vij. principal conclusiouns ; but so it with^h^actions
,t , ^ , ■ . , , , of God or of a
IS, that what euer vertuose gouernaunce mai be do to Saint, and con- God or to a Seint bifore a bare wal, mai be do to God any'lmage of God or to a Seint bifore a wal peintid with the passioun of God or with the passioun of a Seint ; and if this be trewe, bi lijk maner it mai be do to God or to a Seint, if the graued ' ymage of God or the graued ymage of a Seint be sett vp in the same wal with picturis, schewing the passiomi of Crist or the passioun or the holi lijf of the Seint. Wherfore bi lijk good skile alle suche other now rehercid deedis mowe be doon bifore ymagis.
Also into this same purpos y argue thus : It is lee- Another answer ful and expedient a man knele to God or to a Seint, A^maii miS'cir' (the, and ligge prostrate to God or to a Seint,) bifore before a^na"tSt
"^ . ^ 'J. • T r ^ ^ ' i' l • i /^ ^ ^^^ tl^<^ altar,
an auter ; and it is leeiul him lorto preie to God or according to the to a Seint bifore an auter ; wherfore it is bi lijk skil imagfof GodT leeful to bere a litt in presence of God bifore the deeds may be ^ auter, and forto encen^e to God or to a Seint bifore any iS^eo? '^'^ an auter. And if this be trewe, what schal weerne to to tile image. '
graue, MS. (first hand).
170
PECOCKS REPRESSOK.
do alle these same deedis bifore an ymage of God or
of a Seint, sithen the auter in alle these casis is not
take but as an ymage of God or of a Seint ? And
so takith Sent Ambrose in his Booh of Mysteries and
in Jiis Booh of Sacramentis, and holi Dionyse, the
disciple of Poul, in his Booh of the Chirchis lerarchie}
It is also leeful and expedient - a man forto knele
to God, preie to God, and holde vp hise hondis to
God, and make a vowe to God bifore a preest, or
an othir man ; and lit herbi thilk man so kneling
takith not the preest for his God,^ neithir he dooth
tho now seid deedis to the preest. Wherfore in lijk
maner, thout a man do the same deedis bifore an
ymage, he makith not thilk ymage therbi his God,
neithu* he dooth tho deedis to the ymage.
A third answer Also fertlier thus : It is leeful ynoui a man to offre
A man may law- to God Or to a Seint bifore an ymage of God or of
God or a Saint a Seint, SO that he ofFre not to the ymage but bifore
and may there- ' the ymage, Wherfore bi lijk skile it is leeful jnoui
up candles before forto knele and preie and bere litt and sette up can-
lights before delis bifore an ymage, whilis these deedis ben not
images c tn c . ^^^^ ^^ ^^^q ymage but to God or to a Seint. And
if thou aske : " Wherto or in to what effect schulen **
" suche liztis be born or be sett bifore ymagis?'' Y
answere thus : Tho li^tis men mowe take and vse
bi sitt of hem as rememoratijf signes and mynding
signes that greet cleernes of wisdom, greet solace is
' See Ambros. De Mtjst., c. 8. (Op. torn. II., p. 336. Ed. Benedict.) J)e Sacram.yWh. iv. c. 2 (id. p. 3GG). " Quid est enim altare, nisi forma corporis Christi? " id. lib. v. c. 2. (id. p. 374). *' €t "yap 4ur\ rh deidrarov ■ij/xwv euaiacT'rnpiov^lrjcTovs r] Oeapx^K^ rwv deiwy vowu a<pi4p(i}(Ti^, .... inTfpKuafJLiois 6(p6a\fxo7s (iroirTfixTccfxiv avTh rh BfiSTUTov dvaiaarripioy, iu <f) TO, TiXovfii-va TtAuTai Koi ayid^-
irai, Ttpos avTov tov OeioTarov fivpov (TuvTiAoviJ.fuoi'." Dionys. Areop. Dc Eccles. Ilierarch., c. iv. § 12. (Op. torn. I., p. 340. Ed. Coi-d.) Each of these works is doubtful or spurious.
-and expedient, by a later (>) hand in the margin.
^ good^ MS.
* schulde, MS. (first hand).
THE SECOND PART. 171
and schal be in lieuen bifore God and among Seintis ; cuap. vi.
and bi this rememoraunce the remembrer, if he wole,
schal be the more stirid to araie him and dispose him
thidirward. And ferthirmore, sithen forto vse tho
li^tis into this vce bifore jmsigis, a man schal not
be lettid bi presence of tho ymagis, but he schal the
rather and the m.ore ther to be fortherid ; it folewith
that it is leeful and expedient a man to bere and
holde and sette suche liztis bifore ymagis, in this now
rehercid entent of remembraunce to himsilf and to
othere biholders ther bi making.
Perauenture smnmen wolen in other wise seie, Anotiier objec-
' tion stated,
knouleche, and holde that al what is proued bi the Perhai)s images
^ ^ ^ ^ ^ ^ ^ ^ _ may be defended
firste vij. bifore going principal conclusiouns is trewe, jftlir^cannot b but thei wolen seie thus, " What is it to us, that a defended by
' ' Scripture, we
" thing is trewe in doom of reson ? We wolen holde JT^P have no-
o ^ ^ thing to do with
'' and knouleche and performe oonli it what Holi *i^^"^- '' Scripture withnessith or groundith, and ther bi and " ther fore what the lawe of God is. And we wole '' not attende to it what resoun iugith to be doon.'' Thus thei wolen seie sturdili and folili, as thout the lawe of God were not ellis saue what is writun in the Bible, namelich in the Newe Testament.
But here atens y meete thus : The moral lawe of Aiiswer to the
. ^ .. . . objection. If
God is mad of ij. parties, of whiche the oon partie is ^^?f ^? ^??^^ ^^ lawe of kinde, (that is to seie, doom of resoun, and r<^ason only, that
' ^ ^ ' ... would be suffi-
writun in the tablis of mennys weel disposid hertis,) ^^^}^ > because
^ ^ ^^ God s moral law
and the other partie is lawe of feith vpon tho treuthis ^^^ "^^^i? ^^p ^^
*- J- natural reason
oonli, into whos fynding, leernyng, and kunnyng 1^^^^. ^^ inspired mannis resoun mai not suffice to arise and come withoute reuelacioun and assercioun ther of made bi God immediatli or mediatli, as bi sum aungel or apostil. And for to delyuere to us this now seid ij^. partie of Goddis lawe serueth Holi Scripture, and not forto grounde to us the i^. now seid partie of Goddis lawe, which is lawe of kinde or doom of natural resoun, as it is sufficientli schewid and proued weel ny^ thorut al the firste partie of this present book
172
PEC0CK8 REPRESSOK.
CuAP^vi. Notwithstouding that of Goddis lawe the lirste now seid partie, (which is lawe of kinde and of resoun,) is xxti. sithis, (^he, an hundrid sithis,) hirgiv and more than is of Goddis hiwe the ij^. partie, (which is hiwe of feith,) as it is open ynout bi the firste partie of this present book. And therfore who euer wole seie and holde that forto haue and vse ymagis into the ofte bifore seid vce is not a point of Goddis lawe, and that bi cause it hangith in resoun and is not, as tliou seist, expressid in the Bible, may se his owne confusioun and schame bi reding in the firste parti of this present book fro the bigynnyng of the firste parti into the eende of the ' chapiter, and
eftsoone fro the bigynnyng of the ^ chapiter, into the eende of the firste parti.
Also it is schcAvid bifore in this present ij*^. partie,
the ij^. chapiter, bi the firste and ij^. principal argu-
triic tha^scrip*- i^Gntis into proof of the firste principal conclusioun,
of imapS'^iw ^l^at Holi Writt weel allowith^ ymagis to be had and
Tn-suiu^of the ^o ^^ ^^^^ ^^ mynding signes of aungelis in heuen
chcrubuu; r^^^^ ^f otlicrc thingis of moral gonernaunce in erthe.
Wherfore bi thin owne seiyng that thou wolt folewe
Holi Writt, and take for the lawe and seruice of
God what that Holi Writ allowith,- thou muste needis
allowe and approue for a point of Goddis lawe and
of Goddis office and seruice forto haue and vse ymagis ;
thout y wole not seie that it is to ech man vnder
maundement of Goddis lawe to haue hem and vse
hem, but that it is a point for whos fulfilling the
doer schal be weel allowid and approued, as ther yn
fulfilling a point of Goddis lawe and a seruice to
God.
Aisobytho Also thus : ludic. xvii^. and xviii^ c. is writun a
liistoryof Micali . '^ • i i p
andhisLeviio: long stoi'ie, liow a wommau vowid that ot a summe
A difrcront answer to the same objection.
' Spaces left in the MS. for the numbers, which are perhaps inten- ded to be XV, and xix. respectively.
-' allowith and approuctJi, MS. (first hand), twice.
THE SECOND PART. 173
of siluer sclmlde be mad an ymage of God ; and her chap^vi. sone, clepid Micbas, ordeyned the same ymage to be mad. And thilk ymage is clepid there a graued thing, and a weilid to gidere thing, ^he, and a God, Avith feeling good ynou2 that the ymage was not God ; and tit he clepid it God, for that it was the ymage of God, as ymagis of othere thingis ben clepid \Tidir the names of the thingis of whiche thei ben the vmao'is ; and, for as miche as aftirward he made mo of hem, he clepid hem there in the xviij^. c. hise Goddis. This Michas made oon of hise sones to be a preest in officiyng to God bifore these ymagis, and aftirward he made a straunge deken comyng to his hons forto be a preest in his hous into the seid ofiiciyng to God bifore the seid first mad princi- pal ymage and the othere aftir maad ymagis. Aftir al this, the sones of Dan tooken awey bi strengthe these same ymagis and the seid preest wliich was bifore a deken oonli, and vsiden tho same ymagis, and ordepieden that the same preest schulde office to God bifore tho ymagis in her tribu or kinred as he dide bifore in the hous of Miche. And in this officicing^ the tribu of Dan contynued bi manye hundridis of teeris, as it is open there in the eende of the xviij^ c. Now, Sir, to thee thus : Neither Miche, neither his modir, neither aftirward the tribu or kinred of Dan, was holde eny ydolatrers, neither it was holde as for reprouable gouernaunce here now bifore spokun gouernaunce in having and vsing ymagis of God and in officiyng to God bifore tho ymagis ; but it was take for a deuout and a preiseable gouernaunce.
And as it was thanne there, that thilk riche and And by the
history of others
worthi man hadde in his hous such a chapel and i^'^"s in those
times:
such officiyng bifore ymagis of God, (which therfore
' Probably a clerical error for officv/ng.
174
PECOCK S REPRESSOR.
^"ill^^' ^^6 clepid God or GoddisJ so it ^ was in manye other worthi mennys housis. For win in the xix''. c. of ludicum mensioun is mad of an othir deken dwellino*
o
in the hil of Effreym, and also in the xvij°. c. it is seid that a strannge deken came fro an othir place into the hous of Miche ; and it is not to be trowid that dekenes officicieden,- where that preestis were not officiyng. Wherfore preestis in manye placis of Israel out of the temple officieden, and oratories in worthi mennys housis weren sumwhat bifore thilk tyme forto represente God, euen as the ark or chest of witnessing with propiciatorie representid God in the ^ tabernacle and in the temple. Also by the ^j^j j^ Hjk mauer as Miche dide in this principal
history of Laban. •^ . .
purpos, Laban the vncle of lacob dide, in that that he hadde in his hous ymagis of God, whiche ymagis his owne doutter Eachel, the wijf of lacob, took awey with hir priueli, whanne sche departid from her fadris hous, and schulde iorney with hir husbond lacob into the lond of Chanaan, as it is open Gen. xxxj^ c. And lit for al this that Laban hadde suche ymagis, and for al this that he clepid hem hise Goddis, lie was not holden an ydolatrer, neither his gouernaunce was blamed theryn •,'^ for thanne wolde not the modir of Jacob haue send him into the hous of Laban foiio haue take a wijf there in ydolatrie, neither lacob wolde haue dwellid and serued so long in the hous of Laban, that is to seie xx*'. wyntir, if the hous of Laban hadde be wemmed so cursidli as with the synne of ydolatrie. onthoMiioie Wher fore folewith that Holi Writt wel allowith^ the
allows images of scid liaviug and vsing of ymagis of God, so that thou
' it is interlineated in a later liand, which has made considerahle erasures.
'^ So the IMS. ; but prohahly a clerical error for offiriedcv.
' tliv is added by a later hand. ■• theryn is added by a later hand.
■' alluwit/i andapproueth, !MS. (first hand).
i
THE SECOND PART. 175
maist not ascliape, but that tlierfore thou alio we and chap, vi. approue it to be a point of Goddis moral lawe and a God to be had
. ^ ^ ^ and used. Tlie
point of his seruice ; inlasse ^ than thou wolte refuse Loiiards posed
■•■ ^ on their own
al what is writun in the Gold Testament for eny principles. moral lawe, and if thou wolt so do, whi schalt thou and wolte thou so bisili and so feruentli and sturdili stonde vpon this text and processe writun Exodi xx^ c. and Deut. v^. c. TJiou schalte not make to thee eny grauen thing, et cwtera ? If thou go fro oon such pro- ces of the Gold Testament writun thanne for a point and a gouernance of Goddis lawe, go thou fro alle other like ; and thanne thou infirmyst and feblist bi a greet deel the euydencis whiche thou hast and holdist atens the haujmg and the vsing of ymagis. And tit, the sothe to seie, what Laban dide aboute the ymagis was bifore the lawe of lewis ; and therfore if the gouernaunce of Laban was good and alloweable, it was not reuokid, as was the gouernaunce and lawe of the lewis.
vij. Chapiter.
The secunde principal gouernaunce to be tretid in The second this present secunde partie, of which efouernaunce Jected to is the
V :i 1 n 1 .., ii 1 . . going on pil-
manye oi tne lay re ouer myche wijten the clergie, is grimage to relics
this : i hat pilgrimagis to dyuerse bodies and bonys
of Seintis be mad, and also ben mad to ymagis of
Crist crucified and of Marie and of othere Seintis;
and namelich for that pilgrimagis ben mad into summe
placis more in which ben ymagis of the crucifix and
of Marie and of Seintis, than into summe othere placis
in whiche ben like ymagis of the crucifix and of
Marie and of the same othere Seintis.
^ Both here and elsewhere it is not very clear whether the scribe intended to write inlasse conjunctim or disjuuctim.
176
PECOCK S REPRESSOR.
Chap. VII. Into iustifiyiig of this ij". principal gouernaunce y
The first procede bi certein conclusioims, of whiche the firste is FAVOR OF piL- this : Holi Scripture weerneth not and lettith not
fJRIMAGES. * . . .,
Thoyarcnot neither reproueth suclie now seid piloTyniao;is to be
forbidden in mi • i • i xp i
Scripture, eitiicr clon. This conclusioun y proue thus : If eny phice of any oiiuT writer. Holy Scripture schulde so weerne, thilk place were this i«. Petri iiij^ c. where it is writun thus : Moost dere hritheren, nile le go in loilgriinage in feruour ivhich is onaad to zou to temptacioiin :^ but so it is, that this now rehercid text of Scripture lettith not such bifore seid pilgrimage ; and noon other place of Scripture is founde for to weerne suche seid pilgrimage. \Yherfore noon place of Holy Scripture it weerneth, reproueth, or letfcith.
The ij^ premisse of this argument mai be proued thus : The now rehercid proces of Petri (i^ Petri iiij". c.) spekith not of pilmmaGre which is a bodili e:oins:
rorbidden, dis- ^^,,.,. -^^ ^ , ., .,.
cussed. Bodily or a bodili remouvno^ iro oon place into an other, but
pilgrimages n()t ^ .
alluded to in \iq spckith of a variauiice and of a chaiinoing within-
that passaco. '■ ^ .... o o
forth - in mannis wil, bi which a man leueth and forsakith and passith withinforth fro that that he hath take upon him to kepe as la we of God, and that for persecucioun which is don to him for the holding and keping of thilk lawe of God ; which variaunce and awey going now seid Seint Peter clepith there pil- grimage bi a likenes to bodili pilgrimage and bi a figuratijf speche, which pilgrimage of the now seid variaunce he wolde that no Cristen man schude do. And this is al the meenyng of the now alleggid text. And if this be the meenyng ther of, cerlis he thanne
A passage from St. Peter, in which pilgrim- ages are sup- ])Osed to he
' This is TViclifs rendering of the Vulgate, " Carissimi, nolite pe- regrinari in fervore, qui ad tenta- tioiicm vobis fit." Botli here and elsewhere Pecock's citation agrees best with the later form of Wiclifs
version. See Wycl. Bib), vol, 4. p. G12.
■ with inforth, MS., the hyphen at the end of the line being (acci- dentally ?) omitted. It is distinctly written conjunctim just below.
I
THE SECOND PART. 177
lettith no thing bodili pilgiimage of which spekith the Chap, vi firste now bifore sett principal conclusion.
That this vnderstondins: now bi me touun is the Purthor proof of
° . , 7 this. The con-
verry and dew iitteral vndirstonding of the text i^ text of the pa^-
_........ . sage discussed.
Petri iiij. c. it is open jnonl to alle hem, whiche wolen biholde al the hool proces fro thens into the eende of the chapiter. Forwhi euene immediatli at next to the now bifore alleggid text of Peter this proces folewith ; as if eny newe thing hifalle to you; hut comune le ojvith the passiouns of Crist and haue le ioie, that also le he glad and haue ioie in the reuelacioun of his glorie. If le hen dispisid for the name of Crist, ze schulen he hlessid, forthat that is of the honour and of the glorie and of the vertu of God ; and the Spirit that is his schal reste on lou. But no man of you suffre as a mansleer, or a theef or curser, or desirer of other e mennys goodis ; hut if as a Cristen man, schame he not ; hut glorifie he God in this name, et ccetera. Lo hou open it is, (if these wordis of Peter be ioyned to the former wordis of Peter,) that Petir ^ meeneth forto remove bi the for- mer wordis al vnstable vnconstaunce and variaunce and vnperseueraunce, which peple happili wolde haue in leuyng the lawe of God for persecucioun. Forwhi thorut out al the wordis therto pertinentli ioyned and cleuyng Petir stireth tho same men for to haue pacience and perseueraunce in her persecucioun and abiding in the lawe of God, so that thei suffre thilk persecucioun for keping^ of the lawe of God and not for her trespacis doon a^ens the lawe of God.
And therfore myn vndirstonding ^ouun bifore to Tiie necessity the former text of Petir is not feyned, but accordinoj coutext and
,, ,,, ^ ' T T^ I' ' n historical scope
to the hool al processe which retir m the mater of passages of
• that Petir is interlineated by an ^ the keping, MS, (first hand), early, but later hand. '
M
178
pecock's repressor.
Chap. VII.
Scripture into tlic account, before inter- preting them. St. Augustine a follower of the literal and his- torical method of interpretation.
If the text wore understood so as to condemn pil- grimages, it would be con- trary to other texts of the New Testament. The women who visited Christ's tomb were in fact pilgrims.
writitli. And alle men musten ^ nedis graunte, that bi circumstauncis of the textis and processes ligging bifore or bi liinde a text in Holi Scripture ouzte be take which is the verri and dew litteral vndirstonding of thilk text ful ofte and niiche and euere, but if sum special skile it lette. And so Austin knoulechid him silf hunte out the dew litteral vndirstonding of Holi Scripture.^ Wherfore the bifore set vnderstonding to the seid former text of Peter is trewe and dew.
Also thus: But if the seid vndirstonding were the trewe and dew litteral vndirstonding to the seid text, and if thilk text schulde weerne alle bodili pilgi'images, thanne thilk text were at ens the doctrine of the Gospel and atens the doctrine of Crist. Forwhi it is writun pleinli Matheu xxviij^. c., and Mark xxij^. c., and Luk the xxiiij^. c., and lohun the xx^. c. that deuoute and holi wommen, as weren thanne certein Maries, camen to the sepulcre of Crist for to visite his sepulcre and his deed bodi, and forto do office of remembrauncinir bi the signe of oynement, lijk as Crist bifore spake and prophecied ther of, Matheu xxvj^ c., that it schulde be so doon to his bodi, whanne he seid thus : This womman sending this oynement into my hodi dide to hirie me. Treuly y seie to tou, where euere this gospel schal he p')'ec/tic^ in at the world, it schal be seid that sehe dide this into the mynde of him. And no man mai seie nay, but that tho wommen in so going forto visite the sepulcre of Crist and his deed
* muste, MS. (first hand).
2 It is not easy to say what pas- sage of Augustine Pecock may have had in view : the following remarks hear out, at all events, the assertion in the text. " Aut si et ipse (Adam so.) figurate intelligendus est, quis genuit Cain et Abel et Seth ? An et ipsi figurate tantum fuerunt, non
etiam homines ex hominibus nati ? De proximo ergo attendant istam pracsumtionem quo tendat, et co- nentur nobiscum cuncta primitus quoe gcsta narrantur in expres- sionem proprietatis accipere." S. August, de Genes, ad litt., lib. viii. c. i. § 4. (torn. iii. p. i7o. Ed. Bene- dict., Ant., 1700.)
THE SECOND PART. 179
bodi and forto do there sum bodili deede, wherbi tliei chap, vu. schulden the more mynde haue of him, maden a bodili pilgrimage, euen lijk to the bodily pilgrimagis whiche of deuout and weel gouerned pilgrimes ben now woned be doon. Wherfore the text and teching of Petir weren ^ contrarie to these now rehercid placis of the Gospel in whiche pilgrimagis ben allowid of Crist, if thilk text of Peter schulde be vndirstonde forto weerne and lette alle bodili pilgrimagis, that thei ben not doon. And so is the firste principal conclusion sufficientli proued.
The ij^ principal conclusioun is this: Doom of The second Idndeli weel disposid resoun weerne th not and lettith neason does not not bodili pilgrymagis to be doon in the maner now g?rma^es.%roof bifore seid. This conclusioun y may proue thus : If sion, eny doom of resoun schulde so weerne and lette, cer- tis thilk doom of resoun muste be oon of the iij. domes bifore spoken in the iij^ and iiij". chapitris of this present ij^ partie, there brouit forth in treting of the ij". principal conclusioun mad for iustifiyng of ymagis. Or ellis it muste be oon of the domes whiche schulen be rehercid soone aftir in the ix^ c. in argu- yng atens the firste and the ij^. seyde principal gouer- naunces. Biit so it is, that noon of the iij. bifore sett out doomys of resoun may weerne and lette the seid pilgrimagis. Forwhi to ech of tho iij. kindis of domes it is bifore sufficientli answerid bothe for ymagis and for pilgrimagis to gidere, neither eny of the domes soone after in argTimentis to be broutt forth in the ix^ chapiter weerneth and lettith. Forwhi to ech of hem anoon aftir in the x®. xj^ xij^ xiij^ xiiij^ and xv^ chapitris it schal be sufficientli answerid. Wherfore no doom of weel disposid resoun in kinde schal lette and weerne or reproue the bifore seid pil-
wercy MS. (first hand).
M 2
180 pecock's repressor.
Chap. VII. gi'image, that it be not doon. And so this ij^ principal conclusioun is to be holde for trewe. Tm5 TniRP The iii^ principal conclusioun is this : It is not vn-
CONCLUSION'. ...
I'^ifiTtimT 1 ^^^^^ pilgrimagis to be doon. That this conclusion is fornSd*^ p^roor'^f ^^^^^^ 7 prouc thus : What euer gouernaimce neither the conclusion. Holi Scripture, neitlier doom of weel disposid resoun, neither mannis posit ijf lawe weerneth or reproueth, is not vnleeful. But so it is, that Holi Scripture weer- neth not and reproueth not pilgrimagis, as it is open bi the firste now next bifore going principal con- clusioun ; neither doom of resoun it weerneth or reproueth, as it is open bi the ij^ next bifore sett principal conclusioun. Wherfore folewith that suche pilgrimagis ben not vnleeful. And so this principal iij^ conclusioun is trewe. The pottrth The iiii'''. principal conclusion is this : It is leeful,
CONCLUSION. J 1 1 '
It is in a largo in mancr of the bifore set x^ reule or supposicioun,
sense lawful to . .
perforni^i^iiJTim- that pilgrimagis be doon. This conclusioun y proue the conclusion, tlius ; What eucr gouernaunce is not vnleeful is lee- ful ; for so schewith the bifore sett x^ reul in the firste chapiter of this present ij''. partie. But so it is, that pilgrimagis to be doon is not vnleeful, as it is open bi the next bifore going conclusioun. Wherfore that pilgrimagis be doon, it is leeful. And so this present iiij^ conclusioun is proued to be trewe. The pipth The V*. principal conclusioun is this : Holi Scripture
Scripture uiiows allowith ^ that pilgrimage be doon. This conclusioun PrSofofthe is sufficicntli proued bifore bi what is alleggid bifore in this present chapiter, in proof of the next firste conclusioun in this ij". partie, of the holi deuoute wommen, whiche wenten in pilgrimage to Cristis se- pulcre and to his deed bodi forto be the more re- membrid of him ; and bi this that Crist prophecied that Marie Magdalen schulde so do ; and lie approued
' allowith and approueth, MS. (first hand).
conclusion.
THE SECOND PART. 181
and iustified her dede ther yn, as it is open Math. chaf. vii. xxviij^ c., whanne he seide, *' that sche dide a good '' werk into him ; and that where euer in the world '' schulde be prechid thilk gospel, it schulde be seid *' that sche dide it into the mynde of him, and that *' sche dide it into the biriyng of him,'' and so forth, as y haue write herof more pleinly in dyuerse placis. Wherfore this v^ conclusioun is trewe.
Also this present v*. conclusioun is proued vnsoila- The present con-
^ J- ^ _ elusion proved
bill bi a proof mad bifore in the firste parti of this ^i^o in another
A ^ manner in the
present book, the [xix^] ^ chapiter, bi setting forth of thig^book^*^^ iij. reulis and thanne bi taking^ of iiij. conclusiouns there formed upon hem. Se there the proof who euer wole.
viij. Chapiter.
The vj''. conclusioun is this : Doom of weel disposid co5fcLu^i?N. resoun allowith and approueth that piJgrimagis be SS aS^rovS of doon. This conclusioun y schal proue bi setting and Snc7i3n shau^ sending bifore of open reulis and supposiciouns, and sJv?n°ru?es^'or bi from hem falling doun into special proof of this from whiciwt present conclusioun. miow!'''''""^
The firste reule or supposicioun is this : The holi The first rule. lijf and passioun of lesus Crist was to alle Cristen christTaJd of the a passing greet benefet : the liftis of gracis, the glo- berTefitrtoChris- ries of heuen bihi^t ben to alle Cristene passyng therefore most greete benefetis : the holi lijf and conuersacioun of re'membered by ech Seint is to alle Cristen a greet benefet of God seff^vident! ^^ ^ touun to hem. The dignite and worthines of God, his loue, and his riitwisnes ben ful worthi and re- uerend, gode, and preciose. And alle these now bifore
' A space left in the MS. for the | ' bitaking, MS. number.
1 '
182 pecock's repressor.
Chap. VIII. reliercicl thingis ben tlierfore ful profitable to be
knowe and to be reniembrid of alle Cristene, that
God be therbi tlie more loued of us and that we
haue the ferventir wil for to do and suffre in seruyng
him and in keping hise lawis. This reule or supposi-
cioun is so open that he nedith no proof at al.
The second rule. The ij*. reule or supposicioun is this : It were ful
hurtful to all viiprofitable and damageful to alle Cristene, but if
these and' otiu'r tlicse now bifore scid benefetis and these seid dignitees
notberemera- of God Were of al Cristeu remembrid. Forwhi, if
theriiic. tliei be not remembrid, thei schulen not be reckid'
neither bi hem men schulen be stirid into good and
fro yuel ; sithen al thing which is not had in mynde
of a man is, as toward eny thing which he schulde
do ther with or ther bi, deed or lost or not being.
The third rule. The iij^ reule or supposicioun is this: It is ful re-
It is most reason- i i i p i -i - t , '-p • m i
able that remind- sonable and lul worthi that rememoratiii visible si^nes
ing signs sliould i-,,^,,, ^ t ' ' ■ ^ ^
be had of all be had 01 alle these now spokun thmfi^is m the firste
these things. . . . ^ , . . ,
Troofoftheruic. and if. reuus or supposicions. t orwlii withoute renie-
The custom of •^. n i - n i - ' i
going on pilgrim- moratiif sic^ncs of a tlunej or of thiims the rememo-
age to relics, J o o r^ i -n i •
images, cruci- raciouii or the remembraunce of thilk thinff or thingis
fixes, &c., de- , ^ o
fended on this musto ucedis be the febler, as experience sufficientli
ground. ^ . ■*• ,
witnessith ; and therfore, sithen the bodi or the bonis or othere relikis of eny persoon is a ful ny^ rememo- ratijf signe of the same persoon, it is ful resonable and ful worthi that where the bodi or bonis or eny releef or relik of a Seint mai be had, that it be sett up in a comoun place to which peple may haue her deuout neiting and acccsse, forto haue her deuout biholding ther upon forto make the seid therbi re- membraunce. And ferther, sithen it is not resonable and conuenient that suche bodies or bonis or relikis be left withoute in the baar feeld, (and that botlie for it were atens the eese of the peple whiche schulde
reckd, M^. (first hand).
1
. THE SECOND PART. 183
come therto in reyny and wyndi wedris, and for CHAr. viii. that thei mytten thanne be take awey bi wickid men not dreding God,) therfore it is ful resonable and worthi forto bilde ouer tho bodies and bonis and othere relikis chapellis or chirchis ; the, and forto bilde bisidis hem auter and queris, that the office of preising God and of preiyng to God and to Seintis be in the better forme doon. And atenward, in a cuntrey where that of a Seint can not be had his bodi or bonis or eny rehk of him, it is resonable and worthi that an ymage of him be mad and be sett vp in place into which peple mai come forto it biholde, and therbi make remembraunce of the bifore seid thingis in the firste and ij^ reule : and it is ful reson- able and worthi that ther ouer be bildid chapel or chirche, and that auters and queris be maad therbi, for causis now next bifore spokun. And sithen of Crist crucified and of Marie his modir we han not the bodies or bonis, neithir in ech cuntre is eny relik had of hem, therfore it muste needis be more reson- able and more worthi that in dyuerse placis of cun- trees be maad ymagis of Crist crucified and of his modir Marie with purtenauncis therto longing, and that thei be housid and doon to as it is now bifore writun of the ymagis of othere Seintis. This reule or supposicioun hath withinne him sett forth suffi- cient euydencis for his proof, and therfore he is to be holde for trewe.
The iiij^ reule or supposicioun is this: If bi the The fourth rule, ymagis of which it^ is spokun in the next bifore going each country bo reule or supposicioun schulde be maad eny quyk and (^od or man a
IT I'll ,1 certain number
feruent and solempne and miche deuout remembraunce «/ images, (nei-
•1 o • n I T '• T -n ther over many
vpon the thmgis spokun oi m the iirste and if. bifore nor over few,) to
. T 1 . i 1 1 , • T 1 . . 1 '^vhich solemn
going reulis, thei mo we not be miiltiplied so wijde ^'^coursemustbe
' it is interlineated by a later hand.
18-i tecock's hepressor.
CnAr. VIII. that at ech cliirche, at ecli chapel, at ech stretis eende, had for purposes OF at ech lieggis eende in a cuntre be sett such an rroof of the rule, ymage, for certis thanne tho ymagis schulden be as foule or of litil reputacioun and schulde be vndein- teose for the grete plente of hem, that bi hem no solempne and feruent remembraunce schulde be maad upon the bifore seid thingis in the firste reule ; as experience wole weel schewe that plente is no deinte, and ouermyche homelines with a thing gendrith dis- pising toward the same thing. And atenward, if bi tho now seid ymagis schulde be maad solempne and worthi and deuout remembrauncing upon the seid thingis, thei mo we not be ouer scant or ouer fewe in a cuntre or in a land. For thanne the hauyng of hem schulde be ouer thinne and ouer bareyn forto make to many folk the seid solempne and feruent and deuout remembraunce. Wherfore it muste nedis be, that in oon cuntre or lond be a certein noumbre of placis and of ymagis pointid and chosun bi God or bi man, in whiche placis such ymagis schulen be ; and that in not mo or othere placis eny such ymage be, thout in ech chapel or chirch may be ymagis of God and of Marie and of Seintis forto make bi hem sengil and leuke remembrauncis, suche as it mai happe forto come forth bi hem. Tiic fifth rule. If The v". reulc or supposicioun is this : If God take
the worEing^of °^ scliulcn bc the noumbrc of the seid ymagis in oon
^'"'do'IJs^appoin? upon him foi-to pointe and cliese tho placis in whiche
■tain places f' ) working of
mo't^rc^j^onabic loud or cimtrc, it is more according that we stonde
that we stand to , i » •!• ii* i • n .i,
iiis appointment to his pomtmg and chesmg and assignyng, than that
tlian to our own ■■ • j .,.• t ±\ j. it i i •
in placing of mcu bi her wittis oonli therto studie and devise
iuiagcs there for ^ , ^ i • j.* i • i
i)urposes of pii- lorto make eny such pomting, chesmg,' or assignyng. reahty of these And ferthcrmore it is so, that God takith vpon him sened. ^ ^''' forto make such now seid ^ pointing and chesing.
or chcsitKjy MS. (first hand). j - seinl, MS.
THE SECOND PART.
185
Forwhi he hafcli wroujt myraclis in summe placis in CnAP^iii.
whiche ben ymagis of Marie, and in manye othere
mo placis in whiche ben ymagis of Marie he hath
not so wroutt ; and in hjk maner he hath do in
placis in whiche ben ymagis of Crist crucified and of
Seintis. And skile can be founde noon whi tho
myraclis schulde be wroutt and don in summe suche
placis and not in alle othere placis like, and bi summe
suche ymagis and not bi alle othere ymagis like in
the same chirche ; saue this cause, that God wolde
therbi notifie to vs that he chose thilke placis and
thilke ymagis forto that in hem schulden be mad
solempne and more feruent and more deuoute remem-
brauncingis upon the thingis spokun in the firste
reule, and forto prouoke us therbi that we conforme
us to his pointing, chesing, and assignyng. Wherfore
it is to be holde, that for the now seid cause God
wrou^te tho myraclis in summe of tho placis more
and ofter than in othere placis like. Wherof folew-
ith ferther, that alle Cristen outten stonde to the
seid pointing and chesing of God and conforme hem
therto ; inlasse ^ than men wolen frowardli and cause -
les seie and holde, that tho myracles, whiche ben callid
myraclis of God and ben doon in the now seid placis,
ben not verry and trewe myracles of God; but certis
thei ou^ten not and mowe not so seie and holde.
Forwhi, but if that ech deede semyng to be a verri
miracle of God, and hauyng notable euidencis that it
is a miracle of God, and noon mitti evidence can be
obiectid ajens this that it is a myracle of God,
schulde be take and be holde as a myracle of God;
' in lasse, MS. disjunctim, (at least without an hyphen at the end of the line,) twice : but else- where apparently conjunctim. A
little below in conuenient occurs without an hyphen, (and also more than once is apparently written dis- junctim,) but perhaps accidentally.
186 PECOCK's llEPRESSOR.
chap^'UI. ellis we schulden not wite which such deede we ou^ten holde as for a miracle of God, and which such deede we oujten not so holde to be a miracle of God. And so herof it wolde folewe, that thouz a man wolde denye ech miracle wliich Apostle dide or which Crist dide, we mytten not weerne him so denie, but if this reule muste be ther yn : That ech such deede, myche semyng to be a myracle of God, is to be so take for a •myracle of God ; inlasse^ than sum notable obieccion, (more likeli and more probable than is the euidence for the miracle) can be broutt forth and schewid. Wherfore, alle thingis seen, this present v^ reule or supposicion is trewe. The sixth rule. The \v. reule or supposicioun is this : Whanne God
AVhcii God 1 .^1 1 ./ ^i • X XT
chooses particii- chcsitli oou ymagc biiore an other ymage into the end above named officc now bifore scid and spokuu in the iiii^ and v^
it is reasonable . . , . . 7 . . ,
to suppose that su]:>]:»osiciouns or reulis, it is not mconuenient that
he will work /-niiimi
miracles by them. God make thilk ymage 01 stoon or oi tre lor to sv/ete, and that the ymage be mooued fro oon place vnto an othir place withoute mannis bering and with- oute other mannis herto sett bisynes, and that the yten of the ymage be turned hidirward and thidir- ward verrili or semyngly as thout the ymage sie, and that the ymage (in such maner as God made the asse of Balaam) speke. Proof of the rule. Forwhi, wliaime it likith to God forto chese oon fies to men, that ymage bifore an other ymage into the office bifore
he appoints par- <, • ii ••••e J e r • • •,
ticuiarimaiies sctt lu the 111] . and V. rculis or supposiciouns, it end. Therea- Ls not iuconucnient but it is conuenient that God
sonableness of . . i i • ,i mi ,i ,
believing these wirclic sum myraclo in and bi thilk ymage, that
serted. therbi God notifie and wdtnesse and denounce to vs
that he cliesith thilk ymage into the seid office, as it
is open bi the v^ reule. And sithen noon oon kinde
of miracle to be doon of God in and bi the ymage is
lasse, MS, ; see Jiute in piecediug page.
THE SECOND PART. 187
more assignable to be propre into this witnessing and c^j^p, vm. denouncing than is an other miracle doable of God and bi the same ymage ; (but alle kindis of myraclis seruen therto ritt weel and as it were lijk weel, and namelich the myracle of sweting and of movyng or walking or of turnyng the it en and the myracle of speking seruen lijk conuenientli to the seid wit- nessing or denouncing, as othere miracles schulden therto serue :) — it folewith to be trewe, that (for this eende and entent of schewing and denouncing and witnessijig, that God chesith this ymage of stoon or tree or of metal bifore othere like ymagis into the seid office spokun in the iiij^ and v^. reulis,) it is not inconuenient but it is conuenient ynowt that God at sumwhile make thilk ymage swete, and that the ymage be moued from oon place into an other place with oute mannys labour, and that the iten of the ymage be turned hidirward and thidirward, and that the ymage semyngli speke, that is to seie, that speche and soun be mad in the ymage bi an aungel of God, as it was doon in the asse of Balaam, Numer. xxij^ c. And ferthermore herof, if it be not inconuenient these thingis to be doon in ymagis bi God, it is not inconuenient the seers and the next heerers of these thingis so doon forto knowe and wite and witnesse that thei ben so doon ; and it is not inconuenient othere men trowe vndoutabili the same thingis as doon, whanne thei heeren credible seers and next heerers reporte and telle what thei presentli sien and herden so doon.
The vij^ reule or supposicioun is this : Whi and The seventh wherfore God chesith this place more than an other not inqufre why
, . , 1 1 1 • T • IT Gro^ chooses one
certem place, and wole do miraclis m oon such place place or image
^ T ./ 1 • T XI • rather than
and bitore sum such seid ymage more than m an another for the other place and than bifore another lijk ymage, is not miracle's. Proot of men to be enquerid. Forwhi, that God chesith oon place more than an other and oon ymage more than
188 pecock's repressor.
Chap^iii. anothir, that therbi be mad a solempne and a fer- ueiit remembraunce vpon the thingis seid in the firste reule, we mowe knowe and wite bi this, that so- lempne miraclis (suche as "we kunnen not bi sufficient euydence impugne) God dooth in oon place and not in an other, and bifore summe ymage and not bifore an other. And therfore that God so chesith these placis and ymagis bifore othere it is of us to be holde, for therto we han this now seid mytti evidence ; but cer- tis whi and wherfore he chesitli this place and this ymage bifore othere, we han noon evidence withinne doom of resoun, neither bi eny mark or evidence touun to vs fro God; and therfore fro enquirancis whi God chesith this place and this ymage bifore othere into the seid effect of solempne remembrauncing vpon the seid thingis, we ouzten algatis abstene and forbere. And so this present vij^ reule or supposicioun is trewe. The proof of the Aftir tlicse vij. reulis or supposiciouns y arejue thus:
sixth conclusion in-ii it
follows from Kesouu wole and allowith and approueth nedis that
these rules. Rca- .. -^^
son approves men visitc and haunte lor the seide eende of solempne
that men visit . . . -i • i •
those places and reinembrauncmof tho placis and tho ymaoris, which it
iinaj^es which *=^ . •iii-
God appoints for is surc God to chese into the seid eende and bi the
the purposes of . , . ^ t • n
devotion by tho seid euvdeucis of myraculis doinf^r : forwhi ellis we
evidence of "^ r^ •
miracles, i.e. confomieden not us to it wherto God vs callith and
that they go on
piigriniaVe thi- prouokith, whcrof we outten be waar. But so it is,
ther; forif they a / ^ ^ '
do not, they do that sucli scid visitiuof and hauntino^ into the seid
not conform *-• *-•
themseivcsto eciide is uot ellis than pilmmaore. Wherfore resoun
God s appoint- ^ i o o
ment. wele iugith, allowith, and approueth pilgrimagis to be
doon ; and in this wise, fro the bigynnyng of the firste reule and supposicioun in this present chapiter hider to, is proued this present vj^ conclusioun, that doom of weel disposid resoun allowith and approueth pilgrimage to be doon.
Further proof of ^Vlio cucr wole se moic pi'oof for this present vj^
the conchision to .
cocts^iiV'S- pi'incipal conclusioun, rede he in The hook of wor- Worshipituj. schipi7i[/y namelichc there in the ij''. partie ; and he
THE SECOND PAllT. 189
schal, what in the firste partie and what in the ij^ CnAP. viii. partie, fynde herto proof ynouj.
The vij''. principal conclusioun is this : It is leeful, The seventh
. ^ifi 1 •!• •! CONCLUSION. It
in proprist maner of leeiulnes, that piicrrimaojis be is lawful in the
mi • 1 • 1 11 iTTi J. i^trictest sense to
doon. This conclusioun may be proued thus : What perform piigrim- euer gouernaunce is aiiowid and approued bi Moii the conclusion. Scripture and bi doom of weel disposid resoun is in proprist maner leeful, as it is open bi the ix°. reule or supposicioun sett in the first chapiter of this pre- sent ij''. parti. But so it is, that pilgrimagis to be doon is allowid and approued bi Holi Scripture, as it is' open bi the next bifore going v^ principal conclusioun ; and it is allowid and approued bi doom of weel disposid resoun, as it is open bi the next bifore going vj®. principal conclusioun. Wherfore fol- ewith that pilgrymagis to be doon is leeful in pro- prist maner of leefulnes. And so this present vij% conclusioun is trewe.
The viii'. principal conclusioun is this : Pilsfrimagis The eighth
') ir L fc> & CONCLUSION.
doinor is a point of Goddis moral lawe and of his The performance
or of pilgrimage is
plesaunt seruice, thout it be not alwey vnder co- ^^P^int^of God's
maundement of his lawe. That this conclusioun is though not al- ways under com-
trewe, y proue thus : What euer gouernaunce doom of Sf^^^ prolt^of^^^ weel disposid resoun biddith, God biddith ; and what it'isTiiowld by euer gouernaunce doom of weel disposid resoun coun- ^^ason. seilith, allowith, or approueth, God the same gouer- nance counseilith, allowith, or approueth, as it is openli bifore schewid in mentenyng the firste principal go- uernaunce bi therto mad and sett forth the viij^ conclusioun and bi the processe next therto there aftir going. But so it is, that pilgrimagis to be doon doom of weel disposid resoun counseilith, allowith, and approueth, as it is open bi proof of the next bifore going vj^ conclusioun. Wherfore pilgrimagis to
' as is, MS. (first hand).
190 pecock's repressoe.
Chap. Till, be doon is a point of Goddis moral lawe and of his plesaunt seruice. It is also allowed j^\f^Q thus : What euer e'ouernaunce Holi Scripture
by Scripture. ^ ^ => ^ ^ ^
alio with ^ and is not bi Holi Scripture reproued, is a point of Goddis moral lawe and of his plesaunte seruice. But such a gouernaunce is doing of pilgrim- agis, as it is open bi what is bifore seid into proof of the next bifore going firste conclusioun and of the next bifore going v% conclusioun. Wherfore this pre- sent viij®. conclusioun is trewe. The ninth ^he ix®. principal conclusioun is this : It is not
i?fs^not^sinnii syTuie a man bi hise werkis forto ensauniple to othere fo"rVman"tTsot ^^^n, that thci make pilgrimagis in the maner bifore orirstf'per'* tau^t ; and that thei do as he doith, if he do in Sc."^Kf oTthe the maner bifore tau^t : but it is a merytorie and conclusion. ^ ^^^j ^^^^ ^^^^^ f^^, ^^ -^ eusaumplc. That this
oonclusioun is trewe, y proue thus : It is no synne a man bi hise werkis forto ensaumple to othere men, that thei do a deede and a point of Goddis moral lawe and of his plesaunt seruice ; but it is a mery- torie deede forto it ^ ensaumple to othere. And her- with so it is, that forto make pilgrimagis in the maner bifore tautt is a deede of Goddis moral lawe and of his plesaunt service, as it is open bifore bi the next bifore going conclusioun. Wherfore it is not synne a man forto teue ensaumple to othere men, that thei make pilgrimagis in the maner bifore tauzt ; but it is merytorie and weel doon forto teue thilk ensaumple. And so this present ix°. conclu- sioun is to be holde trewe.
' oUowith and approueth, MS. [ * it is intcrlineated by a later (?) (first hand). I hand.
THE SECOND PART. 191
ix. Chapiter.
Aftir al this what is tretid upon the firste and ij^ ^ndTfuSon of principal gouernauncis fro the bigynnyng of this ij^ JJ'f^^eTyTo^ml^of parti hidirto, (and that hi ix. conclusiouns seruyng to i^agJs*^JiKf^"^* the firste gouernaunce, and bi othere ix. conclusiouns g^images. seruyng to the ij^ gouernaunce,) y schal next now sette forth the argumentis and the obiecciouns, whiche the lay peple (being ouer myche wijters of the clergie) maken atens the seid firste and ij^ gouernauncis.
Of whiche argumentis the firste is this : No cause tite fiest ae-
- . 11. • 111 111 1 GUMENT OF THE
can be assigned whi ymagis schulden be had and lollaeds. vsid and whi pilgrimagis schulden be doon saue this, giimages can be that bi hem remembraunce and mynde schulde be calling to mind maad vpon tho thingis whiche ben seid and rehercid and the Saints;
, .^ ,. , ... T ., f, ,-, 4 .. . . , but the reading
bifore, (m the viif . cliapiter oi this if. partie in the of scripture and
, .. *;. ^ . . \ , . . other devout
firste and ij^ reubs or supposicions,) that is to seie, works doe^ this the benefetis of God, his punyschingis, his holi liif images and pii-
p j~^ . . II' grimages may
and passioun, the hon lyues of Semtis, and hiie dig- weii be dispensed
nitees and worthinessis of God, and suche othere
thingis, (certis if ymagis and pilgrimagis schulden not
serue to suche now seid remembrauncis bi hem to
be had, and folewingli to therbi the deuouter preiers
to be had, ymagis and pilgrimagis weren in vein;)
but so it is, that into suche now seid remembrauncis
and myndingis to be gendrid and had, and folewingli
therbi into ful deuout preiers to be had, mai and
wole serue at fuP Holi Scripture with othere writ-
ingis of Seintis lyues and othere deuoute treticis of
blissis^ in heuen and of peynes in helle and suche
othere treticis. Wherfore the hauyng of ymagis and
at the ful, MS. (first hand). | » blilsis, MS.
192
PECOCK S PvEPRESSOR.
Chap. IX.
Their confirma- tion of tlio ar^u- ment. If anv- thinp is fjoocl only because it answers a cer- tain end, it be- comes unneces- sary when that end is better answered by other means. Application of the argument to images and pil- grimages.
Their reply to the argument that many can not read. They think that all might with great advantage be taught to road in their childhood.
The secoxd ar-
GUMKXr OP TUB LOLLAUDS. If
the doing of pilgrimagis mowe be weel forborn. And it is no nede that thei be.
Confirmacioun herof mai be this : Whanne euer eny tiling is not good saue for a certein fruyt and good which schulde come therbi, thanne if thilk same fruvt and good mai be gete and had lijk wel or better bi an other meene than bi this thing, the hauing and vsing of this thing is not necessarie, (that is to seie, is not needisly to be had,) but mai riit weel be for- born. But so it is in this present purpos, that the hauing and vsing of ymagis and the ' doing of pil- grimagis ben idil and waastful, inlasse than thei be meenys into the seid remembrancis and preiers to be mad bi occasion of hem. And ^it so it is, that therto writingis mowe serue better than thei. Wher- fore thei ben not necessarie, but thei mowe be ritt weel lackid and not had and doon.
And if eny man wole be aboute for to answere herto and seie, that not alle men and wommen mowe come into this, that thei schulen kunne rede writingis in bokis ; and therfore for suche vnlettrid men and wommen j^magis musten be had as bokis to hem, and of hem pilgrimagis musten be doon, and ellis the seid remembrauncis myjte not of hem be liad : thanne the seid arguers wolen sette to and for- tofie her partie thus : It my^te be ordeyned that alle men and wommen in her ^ongthe schulden leerne forto rede writingis in the langage in which thei schulden lyue and dwelle ; and thanne therbi schulde come forth not oonli this seid good of remembrauncing, but myche othir good also ther with. And therfore thei setten litil bi the answere now maad.
The ij^ argument is this : If bischopis, preestis, and clerkis foundun and endewid therto bi the lay
the is intcrlineatod by a later liand.
THE SECOND PART. 193
peple wolden preche to the lay peple so ofte and so chap. ix. my die as thei oiitten do bi her office, the seid the cierp^y would thingis whiche mowe be remembrid to the lay peple people about the bi ymagis and bi pilgrimagis, the lay peple schulde are called to their be so snfficientli remembrid upon tho thinms, that images and pii-
j.1'1111 1 ' 1 ni 1 r> griinages, these
thei schulden haue no neede neither profit at al lor last would be
, ., . . neither necessary
to haue and vse ymagis, or ^ forto make pilgrimagis nor profitable.
into the seid remembrauncis to be therbi gete and
had. Wherfore it is not resonable neithir conueni-
ent that the necligence of so weel wagid bischopis,
preestis, and clerkis schulde be sufFrid to be and con-
tynue ; and that the lay peple schulde be dryue bi
thilk necligence of prelatis and preestis into cost and
labour, and into purchasing to hem of new meenis
into the same eende into whiche the diligence of
preestis and clerkis bi hem costioseli founde schulde
seinie and strecche.
The iii^ argument is this: Vein and waastful occu- The thied ae-
. . p T .PI GT^TMENT OP THE
pacioun it IS lorto make myche labour and cost lorto Lollards, it haue and vse the sympler and vnperfiter and lasse labour and cost
•^ -^ . -^ •11 about a less per-
representmg ymage of a thing, whanne with lasse feet image of la.bour and cost mai be had the perfiter and fuller crucifix is, when
„ they may be
and better representing ymao^e of the same thing, better spent on
r t) J o o a more perfect
But SO it is, that ecli lyuyng man is verier and per- image of him,
' ^ ./ o ^ X ^ which every
fiter and fuller and better representing ymage of living man is. Crist and of ech Seint, than is eny vnquyk stok or stoon graued and OLirned with gold and othere gay peinturis.^ Wherfore it is vein and waast forto make such labour and cost into the making and hauyng of suche vnquyke gay ymagis.
The iiij°. argument is this : God is lijk presentli the FoiJETn euery where, and therfore he is lijk redi for to teue the lollaeds.
1 . .,./,.. , , ^ God is present
hise gracis and tiitis euery where, where euer a man everywhere alike.
' or is interlineated by a later j ^ See The Apology for the Lol. hand. I lards, ascribed to Wiclif, p. 88.
N
194
PECOCK S REPRKSSOR.
Chap. IX. secliitli after hem ; and tlierfore no place in ertlie is and no place or holier than an other ^ place is,^ and noon ymage is than another: so holier than an other liik vmafje is. Wherfore it is
that pilfrrhuagcs . i • ti p -ctt • ii
toWaisiiigham vein waast and idil lorto trotte to Wasingam rather
and other places , PTir-
are vain. than to ech other place in which an ymage oi Mane
is, and to the rode of the north dore at London
rather than to ech other roode in what euer place he
be.
The fiftit ae- The V®. argument is this : The feendis wijHs and
Lollards. The deceitis ben forto be waarH considerid and forto be
devil has enticed ,t n i -r.i ii-.-i /• -r»i« --• j_i
men to piigrhn- smertli ned, as reter techith, (i^. retri v^ c. m tlie
ages by work- .., •, n -i -i i ^ i
ing miracles in ecndej : but SO it IS that the feend hath deceyued
images, and all ,. ,. , ..tt , i • n i
Christians should slitli and wiuily men and wommen whiche han wor-
be on their guard /. . . ....
asrainst his do- schipid ymagis and han come to ymagis in pilgrimage, as it^ is open ynout in the lijf and legend of Seint Bartholome,* where it is seid that the feend which was in a famose ymage in a temple made the peple sijk in her bodies, that thei schulden^ come bifore him in pilgrimage and preie ; and thanne he wolde make hem hool. And herbi he drowe the peple into mys bileeue and mys lynyng. Wherfore ech Cristen man outte be waar and kepe him silf fer fro such perel ; and ther fore bi tendirnes, which he outte haue to kepe him waarli fro synne, he outte forbere vce of ymagis and going in pilgrimages.
TiTRiR sixin The vj^ argument is this : Poiil techith alle Cristen
ARGUMENT.
Images bear the men (i^ Tcssalonic. V®. c.) thus : Ahsteyne %ou from at
appearance of ^ , . / t/ / ./
evil, agiiinst qjucl spiCB ; but SO it IS, that the seid hauyng and warns us. vsing of ymagis and pilgrimagis doing ben occasiouns
of myche synne and of other yuel. Wherfore thei ben
to be forborn.
> other, MS. (first hand). ' is is interlineated by a later hand.
3 it is added by a later hand.
•• The legend (both in its Greek
and Latin form) may be seen in Tischendorfs Act. Apost. Apocr., p. 243, sqq., Lips. 1851.
» schuldc, MS. (first hand).
I
THE SECOND PART. 195
The vij^ * argument is this : It is neither wisdom chap. ix. neither tender loue bering to the seruice of God a TheieIeVenth man forto leue vndoon many better seruicis of God, The cost spent for this that he wole do oon myche lasse good be e?pTnded on seruice of God ; but so it is, that thout the seid things, vsing of ymagis and the seid pilgrimaging weren seruicis to God, lit in the whilis and with the eostis in and with which thei ben doon manye othere myche better seruicis of God mytten be doon, as visit- ing of poor men, and teching of vnwise men, and bisie studie in deuoute bookis and in othere bookis of goostli leernyng. Wherfore folewith that a bad chaunge is forto bisette so mich labour and coste aboute ymagis and pilgrimagis.
The viii®. argument is this : It is sure and sikir Their eighth
•^ O ARGUMENT. It
and OTeet discrecioun Cristen men forto holde hem to \s Christian wis-
o ^ dom to adhere
tho gouernauncis which Holy Scripture of the Newe rufe7on\"^^\ Testament techith hem, and forto caste aside alle othere eyer mayiae
' pleaded for other
gouernauncis or reulis whiche ben not tau^t in the phiios^o^"]J^^ ^^
Newe Testament ; the, thou tho gouernauncis and
reulis be^ weel ynout and sufficientli ynowt groundid
in doom of weel disposid resoun. Forwhi Seint Poul
seith, Coloc. ij^ c., thus : Se te that no man disceyue
you hi philsophie and vein fallace aftir the tradi-
cioun of men, aftir the elementis of the %uorld, and
not aftir Grist; for in him dwellith bodilich al
the fulnes of the Godhede. But so it is, that Holi
Scripture in the Newe Testament techith not the seid^
vsing of ymagis neither the seid pilgrimaging ; but
thei ben had withoute forth bi resonyng and arguyng
in moral philsophie : and of al such craft and sutiling
outten alle Cristen men be waar, that thei therbi be
not bigilid. Wherefore Cristen men, (for tendirnes
' seuenthe, MS. ; but written on i ^ jg^j^ ]\j;g_ (first hand), an erasure: the first hand ahnost ^ seid is interh'neated by a later always uses Eoman numbers. 1 hand.
N 2
196
PECOCKS REPRESSOR.
Chap. IX. which thei outten haue that thei synne not,) oiitten
be waar and forbere al such craft of yniagis vsing
and of pilgrimagis making.^
Trgumext^° "^^^^ ^^''- ai'gui^ent is this : lohun iiij^ c., whanne
iraagosand'pii- Q^ist saat at the welle of lacob and talkid with the
grima«:os are vir-
by^christ's'?ou-^ womman Samaritan, he excludid the vce of yniagis th?woman of^ ^^^ ^^^® ^^^ ^^ pilgrimage.^ Forwhi he seide to the Samaria. womman thus : The tyme is come and now it is,
luhanne treiue ^vorscliipers schulen loorschi^e the Fadir in spirit and trouthe ; for also the Fadir sechith such that worschiinn him. God is a spirit, and it hihoueth hem that worschipen him to wor- schipe in spirit and trouthe. Thus myche Crist seide there: wherbi is excludid and wilned of Crist to be removed, that eny man schulde worschipe God bi eny outward ymagis ; in as miche as he wolde ech man aftir him comyng forto be so perfit that he wor- schipe God in spirit and in trouthe of Goddis being, and not in an ymage feyned to be in Goddis stide. Also Crist in the same chapiter, speking with the same womman removed pilgrimagis. Forwhi whanne the womman had seid to him thus : / se that thou art a prophet. Oure fadris worschipiden in this Ml, (that is to seie, the hil clepid Garizim,) and ze, (that is to seie, lewis,) seien that at lerusalein^ is a place where it hihoueth to worschipe : lesus seide to hir thus : Womman, hileeue thou to me, for the hour schal come, ^vhanoie neither in this his^ hil neither in Jerusalem ze schulen worschipe the Fader, Xe, (that is to seie, Samaritanis or dwellers in the cuntre of Samarie,) worschipen luhat ^e knowen not; we,
* and vsing of pilgrimagis making, Ms. (first hand).
- pilgrimagis, MS. (first hand).
" ierPm, MS., and similarly else- where.
■• his, so the IMS. ; but the word should probably be expunged. It is not found in either form of Wiclif's version, from which the citation is made.
THE SECOND PART.
197
(that is to seie, lewis,) worschipen what ive hnowen: chap, ix. for helthe is of the lewis. Thus mi die there. Of which proces folewith that Crist excludid pilgrimage, whanne he seid that peple schulde frothens after wor- schipe neither in Jerusalem neither in the now seid hil ; for the worschipiDg, which the peple made in tho ij. placis, was bi pilgrimage going into tho placis. And so Cristis entent was, that neither vce of ymagis neither doing of pilgrimagis schulde ^ be among the peple which he came to teche.
The x^ aro^ument is this: If a man wole go in their tenth
O O ^ ARGUMENT,
pilgrimage into sum memorial of God or of a Seint, ^rhm^'es^arc^thc
what skile is therto that he go thidir in pilgrimage S vaii>^"r'^
openli, (sithen lie mai go thider priueli forto make his
deuout remembrauncis and hise deuoute preiers,) but
if he desire laude and preising of the peple seiyng
that he goith in thilk pilgrimage ? Also what skile is
therto, that he bere openli bi stretis an ymage of wex
or^ of tre forto ofTre it up at the place of pilgrimage
and forto lete it abide there contynuely aftir him, but
if he wolde meene that thilke ymage schulde preie
continueli for him in thilk place of pilgrimage bi
nyzt and dai, whanne he were departid frothens and
were come hoom aten ? But certis open it is, that
alle these ententis ben or ^ yuel or in vein. Wher-
fore noon such open going in pilgrimagis bi stretis
and townes, (and namelich with open bering of an
ymage of wex or of tre, and forto hange thilk ymage
vp in the place of pilgrimage,) is to be doon.
The xi^. arirument is this : losue xxiiiil c. the duke Their ele-
VENTH ARGTT-
losue seid to the peple of Israel thus : Bo ze aivey ment. Joshua's
7T /> T A ^ -I T 77 commaTid to Is-
fro the myddis of you alien^ Goddis, and hoive ^e racitoputaway
' schulde?!, MS. (second band) ; but tbc original reading is manifestly rigbt.
2 or is interlineated by a later band.
^ or is added by a later band,
* alien is added by a later (?)
baud. It is found in Wiclif's
version.
198 pecock's repressor.
cdap. IX. ^oure hertis to the Lord God of Israel, Wherfore hi
strancrc Gods lijk skile and lijk weel it mytte be seicl to Cristen
to images uoAv. men: "Do te awey fro the myddis of low alien
'' Godclis, that is to seie, toure ymagis whiche te
" worschipen and holden as toure Goddis/^
Their T^vELPin The xij°. aro'ument is this: The peple of lewis
AKGUMENT. J O ^ L ST ^
Jews and hca- wercn not SO vnwise and so lewid as ben Cristen
thcns thouijh
felrnedVeiiluto ^^^^^^^'^^ ^^^"^^ ^^ ^' J^^^' ^g^' neither as ben foolis imSes^and ^^^^ among Cristen men. Forwhi her werkis in con- the?em\^ivbo' ^uestis making and lier bateilis disposing and her idSia?rTby them -^^^^^^S ^^ cuntrees and her beklingis and her othere c?irSusftiiat craftiose doingis whiche thei diden schewen weel the forboSi!^ ^^^^^ ^^ contrarie. Also the hethen men which weren in the dales of lewis weren ful wise, and thei weren not so vndiscrete as ben now Cristen children of x. teer age, neither as ben foils among Cristen men. Forwhi the fynding of kiinnyngis, (as of comoun natural pliil- sophie, of medicinal philsophie, of methaphisik, of astronomye, and of geometric, and othere particuler sciencis, and of moral philsophie, and of fid discrete policie, and of sutil craftis doon bi hem) schewith ful miche the contrarie. But not with stonding al this, the lewis weren • so cumbrid bi having and vsing ymagis that thei maden hem a calf of siluer, and seiden that it was her God which broutt hem out of Egipt, as it is open Exodi xxxij^ c., and ofte in othere tymes thei worschipiden ymagis of 8toon3s or of stockis as for her Goddis, as it is open ynoui in ful manye placis of the Book of Kingis in Holi Writt. And also hethen men, how euere greet clerkis thei weren and how euer politik wise men thei weren, lit thei also worschipiden ymagis of tre and of stoon for her Goddis, as the Sauter seith tlierof in the cxiij". psalme thus : The syriiylacris of Itethen men ben siluer and gold, the werhis of onennys hondis ;
were, MS. (first hand).
THE SECOND PAKT. 199
tho han mouth and schulen not speke, et ccetera. ciiarix.
Thei that mahen hem he maad lijk to hem, and alle
that trusten in hem. The hous of Israel hopid in
the Lord, he is the helper of hem and the defender of
her)i. Wherfore as weel or miche rather Cristen men
outten be waar forto entirmete with like ymagis, lest
that thei falle into lijk defaut ; for wher yn oon
mytti man stumblith, there an other mytti man outte
drede ^ lest he also stumble. And ellis Cristen men .
putten hem silf into perel of breking Goddis lawe,^
which is a trespace in it silf, the, and ferther sithen
so wise and so mytti men in discrecioun fiUen into
ydolatrie bi occasioun of entermeting with ymagis, it
is likeli that also manye Cristen men and wommen
fallen into ydolatrie bi her vce of ymagis, thout it be
not knowe openli.
X. Chapiter. The xiii^ arpfument is this : To what euer thinef their thie-
,■,-..•, . ,, TEENTH AKGU-
men preien deuoutli that it saue hem, or to do hem ment. what-
■•- . ever men pray
what thei knowen weel no persoon may do to hem *?, they take for
^ -^ their God ; taut
saue God, the same thing thei taken for her God so^e men pray
•' '^ ^ ^ to the cross, and
But so it is, that to the crosse, which is a creature, therefore take a
^ creature for their
men (both preestis and othere lay men) preien de- ^od. uoutli, that he schulde saue hem and kepe hem and make Crist plesid with hem which henge in him, and forto do what mannis power sufficith not forto do to hem. Wherfore alle tho men in thilk while taken a creature to be her God.
The ij^ premisse of this argument is open bi what The second pre-
, , • 11 Tr '77 T» • miss oftheargu-
lS red and sungun m the ympne Yexilla negis pro- mentprovedfrom
* ows^te to drede, MS. (first hand). | - brekiiuj of Goddis lawe, MS.
(first hand).
200
P£COCK S llEPEESSOR.
chap.x. deunt sungun in the Passion Weke in Lent. For thohy~smifr tliei' yn aftii' that long speche is mad to the cros,
in Passion Week, i-i- iiij.i > jv'i i*
which IS not other than a creature, and whiche spechis mo we not be trewe saue as seid to a creature oonli, it is seid thus : 0 cros, the oon Iwpe in this tyme of liassioun, encrece thou onitivisnes to piteful men and leue forzeuenes to gilti men} Wherfore the ij^ pre- misse in this principal xiij*'. argument is trewe. uscdhuhc^FeSt ^^so in the Feest of the Crossis Fynding at the of tho croi?^^"" ^^^^ euensong, whanne this response: 0 crux, viride (May 3.) ligninn, et ccvtera, is sungun, aftir that manye spechis
ben mad to the cros being a creature, (and whiche spechis mowe not be verified but as seide to a pure creature,) it is seid in the prose forth with therto fol- ewing thus : Thou, which hav'ist the Lord, iiudce the patroun (that is to seie, Crist) forto he to vs inclin- able or hoiveahle or redi to heere us: and thou stok, luhich were^ ivorthi to here^ the price of the tvorld, *ieue and graunte to this yeple of Crist the heneflcie of the crossed Wherfore the seid ij^ premysse in this present principal xiij*^. argument is trewe. th'em sims^hi The -^^^^ ^^ ^^^® autcmc : 0 crux splendidiorj et ccetera, same Feast. suuguu at the ij°. eucnsoug in the same feeste, it is seid thus : 0 siveete stokj hering siceete nail is and
' " 0 crux, ave spes unica ! Hoc passionis tempore, Piis adauge gratiam, Eeisque dele crimina." These are the concluding words of the hymn beginning " Vexilla Regis prodeunt," which is still retained in the lloman Breviary for the Eve of Passion Sunday. The Salisbury Breviar}-, (Lond. 1555), which Pe- cock follows, badly reads : " Auge piis justitiam, Ileisque dona veniani." 2 wercn, IMS. (first hand). ' be, MS.
^ The Salisbury Breviary, May 3, (Lond. 1555) has the 'response' " O crux viride lignum, quia super te pependit Salvator, Rex Israel," &c., followed by the prose: *' Crux fidelis, terras ccelis j\Iiro nectens foedere :" which ends thus: " Nobis pronum fac patronum, Quern tulisti Dominum: Salve lignum vitic, diguura
Ferre mundi pretium ! Confer isti plebi Christi Crucis beneficium."
THE SECOND PART.
201
sweete birthens, saue this present cumpanie gaderid to ciiap. x. gidere now this dai in to thi preisingis} In wliicli speche is open ynoui that to the creature is preied forto do what he may not do, but what oonli God mai do. Wherfore the ij^ premisse in the xiij°. argu- ment is trewe.
Also in the anteme Crux fidelis et ccetera, which is And from an
•^ antliem sung in
sunsrun at the ii°. euensong in the Feeste of the tiie Feast of the
^ J & Exaltation of tlio
Crossis Hiding, it is seid in lijk wise thus: 0 si^(?e^e Cross. (Sept. 14.)
stoic, bering siveete nailis and bering sweete birthens,
(that is to seie, the bodi of Crist and hise parties,) be
thou to us a luard ayens the dartis of the enemy :^
which speche can not be dressid treuli saue to a
creature, and for that he is a creature ; and lit of
the same creature it is askid, that he do what he mai
not do, and what oonli God mai do. And so eftsoone
the seid ij^ premysse is schewid to be trewe.
Also in the prose clepid a sequence,^ which is sun- And from a se- gun in the Feeste of the Crossis Hiting, aftir that the "amcrS-^ manye spechis there ben mad to the cros, it is seid toward the eende in a vers therof thus : 0 Cristen medicyn, saue thou hool men, and, hele thou sike men! And luhat mannis myyte mai not, belt doon
• " O crux splendidior cunctis astris, muudo Celebris, hominibus multQin amabilis, sanctior univer- sis ! quae sola fuisti digna portare talentum mundi : dulce lignum, dulces clavos, dulcia ferens pon- dera! salva prsesentem catervam in tuis hodie laudibus congrega- tam." — Id. It occurs also in the Roman Breviary, May 3.
2 This hymn occurs in the Salis- bury Breviary, Sept. 14, but the last and most important part is not found in it, nor in Mone's Lat. Hymn,, vol. i. p. 131. It begins thus :
" Crux fidelis, inter omnes
Arbor una nobilis, Nulla silva talem profert
Fronde, flore, germine ; Dulce lignum, dulces clavos,
Dulce pondus sustinens."
In another hymn, however, be- ginning " 0 lignum venerabile," (Mone, 1. c. p. 138,) we have :
" Contra Satanse jaculum Sis mihi, crux, obstaculum."
^ Beginning " Laudes crucis at- tollamus."
202
PECOCKS REPRESSOR.
Chap. X.
TiiEiR rouE-
TEENXn AUGU-
MENT. What- ever tiling men treat as though it were God, they take for their God. And this they do to the cross, and so make it their God.
The second pre- miss of the argu- ment proved from the devo- tions practised in the proces- sions on Palm- Suuday.
in thi name} In which speche it is likeli the maker of the prose meene and entende forto speke to the same thing to which he spak in the vers next going bifore there ; and sithen in the vers next bifore going he spekith to a pure creature, (forwhi he seith there thus, 0 signe of victorie, noon such among stocJcis, et ccetera,) ^ it folewith tliat in this present vers, 0 Cristen medicyn, he spekith to the same pure creature. And so the seid ij^ premysse of the xiij^ argument is trewe. And so it what the xiij^ argument concludith finali muste needis be trewe.
The xiiij°. argument is this : Anentis what euer thing men beren hem silf and gouerne hem silf as thei wolden bere hem and gouerne hem, if thilk thing were God hem silf, and namelich whihs anentis God him silf (if he were there visibili present) thei couthen not do or make meker or louter or deuouter submis- sion, saluting, and seruice than thei doon to thilk thing, — thanne and for thilk while thei maken or bolden and taken thilk thing as for her verri God. But so it is, that bifore these dales and in these dales men beren and gouerne hem silf anentis a crosse in this now seid maner, as now anoon aftir schal be schewid. Wherfore tho whilis men maken thilk crosse her God.
That the ij°. premisse of this xiiij*'. argument is trewe mai be argued thus : In eeldir dales, whanne processioun was mad in the Palme-Sundai bifore masse, the eukarist was not broutt forth, that the processioun of the clerkis and of the lay peple schulde
' " Medicina Christiana,
Salva sanos, segros sana: Quod non valet vis humana, Fit in tuo nomine." Missal, ad cousuet. Ecel. Saresb., Sqit. xiv. (Ed. I'aris. 1513.)
O crux, signum triunipbale, Mundi vera salus, vale '
Inter ligna nullum tale, Fronde, florc, germine."
THE SECOND PART.
203
meete with him ; but a baar vncouered crosse was char x. broutt forth at ens the processioun, that the proces- sioun schulde meete at ens it, as y haue red in dy- uerse oolde ordinalis of cathedrale chirchis and of mo- nasteries in Ynglond :^ thout in latir daies and name- lich in summe chirchis the eukarist is born forth, and the processioun meetith with the eukarist born in a chest among relikis, and in manie placis he is born in a coupe ordeyned therto.^ Thanne thus : In tho daies . and in tho placis whanne and where the processioun mette in Palmesunday with the nakid crosse or with the chest of rihkis withoute the eukarist, summe of the clerkis weren ordeyned forto stonde bifore the seid crosse and forto turne hem toward the processioun and seie in singing to al the clergie and peple thus : 0 Sion mysti donyter, lo, the King mylde and meke sitting vpon heestis cometh to thee; ivhom the lesson of jpro^yhetis hath bifore spohun : This is he which cometh fro Edom, in clothis died luith blood, fid comeli in his garnement, passing forth in veiiues, and not in horsis of bateil, neither in hize touris.^ This is he which as an innocent lomb is bitraied, to
* In the York Missal (in Dominic. Palm.) printed at Paris in 1533, occurs this rubric : " Deinde, cum ante tentorium processio ordinata fuerit, diaconus, accepta benedictione a prselato, cum presbytero et sub- diacono, et crucifero et ceroferariis, in medio stans, legat Evangelium S. Matth. xxi. : ' In illo tempore, cum appropinquasset,' &c." The adora- tion of the Host occurs later in the service.
2 The Salisbury Missal (Paris, 1.513,) agrees very nearly with Pecock's account ; we have there the following rubric (in Dominic. Palm.) : — " Dum distribuuntur rami
(palmar urn sc.) praeparetur fere- trum cum reliquiis, in quo Corpus Christi in pyxide dependeat ; . . . , lumen deferatur in laterna proce- dente cum cruce denudata et duobus vexillis prgecedentibus." Various anthems accompany these rite?, partly taken from Matth. xxi., after which follows the Gospel as before : " Cum appropinquasset Jesus." (Matth. xxi.) The an- thems with the notes are given ut length in the " Processionale ad usum insign. Eccl. Sarum." (Paris, 1530.) ^ Pecock badly reads turribus.
204
PECOCKS REPEESSOR.
Chap. X. ^/^^ dceth, ivJiich is cleeth to deeth, and a bitte to helle, leuyncj poiver to lyue hi his deeth, as blessid jjro- 2)hetis sumtyvie sungun in 'p'^'ophecie} And thanne, this'^ thus seid and suns^un fro the clerkis in the crossis bihalue to the preestis and lay peple in the processioun, the preestis and peple fillen doun kneling with alle the knees to the grounde, seiyng or singing or in bo the maners toward the seid discouered crosse thus : Hell thou, luhom the peple of Hehrees mieeting witnessith to he lesits, and crien to thee luordis of helth ! Heil lilt of the ivorld, King of kingis, glorie of heuen, to ivhom ahidith or longith enip)ire, j^reisingy and worschip, here and for euere ! Heil oure helthCy very p>ees, redempcioun, and vertn, ivhich with thi fre IV il hast goon vndir for us the lawis of deeth? And
' •' Finito evangelic, tres clerici de secunda forma exeuntes ex eadem processione,habitu non mutato, con- versi ad populum, stantes ante mag- nam crueem ex parte oecidentali, siniul cantent hunc versum hoc mode,
" En rex venit mansuetus tibi, Sion filia mystica, humilis sedens super animalia, quern venturum jam praidixit lectio prophetica."
Various rubrics are prefixed to the remaining parts of the anthem, which proceeds thus :
" Salve quem Jesum testatur plebs Ilebrajorum Obvia cum palmis, tibi damans verba salutis. '• Ilic est qui de Edom venit tinctis Bosra vestibus, in stola sua formo- sus, gradiens virtutibus, non in equis bcUicosis, nee in altis curribus. "Salve, lux mundi, Hex regum, gloria cceli, Cui nianct imperiuiu, laus, ct dccus, hie et in ajvum.
"Hie est ille qui ut agnus insons morti traditur, mors mortis, inferni morsus, morte donans vivere, ut quondam beati vates prompserunt prophetice.
" Salve nostra salus, pax vera, redemptio, virtus, Ultro qui mortis pro nobis jura subisti." Processionale Sarisb., fol. Iv. Ivi. The parts here printed as prose may have been meant for a kind of barbarous verse, -which is perhaps a little corrupted.
- this is added by a later hand.
■^ These words occur in the anthem just quoted. They are to be sung by the chorus : " in prostratione deosculando terram prosequatur resurgendo." — Id. It does not ap- pear distinctly, from the rubrics, whether the Host was then borne in the procession or not ; pro- bably it was, as the bier with the relics certainly was. The same words, however, may have been used in either case in different ages.
THE SECOND PART.
205
open it is that to Crist him silf (if lie had be there chap^x. present) thei mytten not haue mad more lowtli knou- leching that he was her God, than thei at thilk tymes and placis maden to the baar crosse or to the chest of relikis in which the eukarist was not. Wherfore thorut alle tho daies and placis in whiche the euka- rist was not borne atens the processioun in Palme- sunday, al the peple of the processioun bare hem silf and gouerned hem silf anentis the crosse, euen as thei wolden haue bore and gouerned hem silf anentis Crist him silf, if he had be visibili present. And so the ij®. premysse of this present xiiij®. argument is trewe.
Also in an othir place of the same processioun, in Further proof the daies and placis whanne and where the eukarist came not forth into processioun, children whiche weren^ sett on hite sungen toward the crosse and seiden these versis here folewing, Glorie, preising, and honour he to thee, King Grist! Ayenhier ! to whom children- nys worschiping songe Osanna, the myilde song. An other vers thus : TJioio art King of Israel and the noble child of Dauid ! Blessid King, which earnest in the name of the Lord ! An other vers thus : Alle the cumpenye in hize placis preiseth thee, ech deedli man and alle creaturis. An other vers thus : The l^eple of Hebrees came with palmes raeeting to thee, and lo we hen at thee ivith preier, good wil, and ympne ! Aftir eche of these versis the queer of preestis and of clerkis stonding in processioun binethe bi the crosse singen the firste verse : Glorie, preising, and honor, et cceterar' Wherebi it is open that the ij^. premysse in the xiiij^. argument is trewe.
' were, MS. (first hand).
2 " rinito regressu (cruciferi, presbyteri, &c.) pueri in altum seu ostium ecclesicD canant vcrsum :
' Gloria, laus, et honor tibi sit, Rex Christe, Redemptor,
Cui puerile decus prompsit Osanna pium."
20G
pecock's retpressor.
Chap. X.
Still further proof.
Also in an other place of the same processioun it was and is ^it kept and vsid in manye chirchis, that the principal crucifix of the chirche schal be disco- uered and schewid baar and nakid to al the peple of the' processioun. And in the while the crucifix is in discoueryng the principal preest with the queer schal falle doun to grounde at the leest vpon alle the knees and schal singe thus : ffeil oure King, the sone of Dauid ! Ayenhier of the world! Whom prophetis hifore spaJcen Sauiour to come to the hous of Israel ! Sotheli thee into an hoolsum sacrifice the Fadir sende into the ^vorld, tvhom alle holi men fro the higynnyng of the ivorld aboden ! And noiv, Osanna to the sone of Dauid I Blessid he he ivhich Cometh in the "name of the Lord ! Osanna in hiye thingis ! ^ Also whilis the hool queer of preestis and
Chorus cum genuflexione die at :
" Gloria, laus, et honor tibi sit." Pueri :
' " Israel cs tu Rex, Davidis et in- cljta proles, Nomine qui in Domini, Rex benedicte, venis." Chorus :
" Gloria, laus." Pueri :
"Ccetus in excelsis te laudat coelitus omnis, Et mortalis homo, et cuncta creata simul." Chorus :
" Gloria, laus." Pueri :
" Plebs Ilebraja tibi cum palmis obvia venit, Cum prece, voto, hymnis, ad- sumus ecce tibi." Chorus :
" Gloria, laus, et honor."
Missal, ad usum Eccl. Ebor. (Domi- nic, in ram. Palm.) Paris, 1533. The Host had been a little before carried into the church ; whether it was afterward borne in the procession does not appear from the rubrics.
' pcple of the is added in the margin by a later (?) hand.
2 " In egressu processionis pra)- latus, ter flexis genibus ante crucem discoopertam, adoret, dicens can- tando, Ave Rex. Et chorus idem re- pctat : Ave, Rex noster, fill David, Redemptor mundi, quem propheta; prccdicavenint Salvatorem donmi Israel esse venturum, te enim ad salutarem victimam Pater misit in mundum ; quem expectabant omnes sancti ab origine mundi : et nunc Osanna filio David : benedictus qui venit in nomine Domini : Osanna in excelsis." — Missal, ad usum Eccl. Ebor. (Dominic, in ram. Palm.) Palis, 1533.
THE SECOND PART.
207
clerkis singen thus, al the lay peple in the proces- Chap. x. sioun knelen doun and knocken her brestis and summe fallen so doun that her brestis and mouthis touchen the grounde. And more compunccioun; more deuocioun, and louter submissioun thei mytten not neither couthen araie forto bisette vpon Crist him silf, if he were in stide of the crosse so discouered. Wher- fore the secunde premysse of this present xiiij^ argu- ment is trewe.
The xv^ argument is this : To what euer thing- their fif-
^ • 1 • ; • , 1 •; 1 • TEENTH AEGU-
men otiren m loutist wise, comyng toward it bi ment. The
creping, and whos feet thei kissen in deuoutist maner cross on Good
thei kunnen, thilk thing thei taken for her soue- trous.
reynest and hitest Lord. Forwlii ellis it Avolde folewe
that ther yn thei diden vnaccordingli and vnsemeli,
and so therfore reprouabili and in such wise that it
were worthi be forbodun. But so it is, that to the
crosse in Good Fridai men comen in loudest wise
creping on alle her knees, and to this crosse in so
lowie and deuout maner thei ofFren, and the feet of
thilk crosse thei in deuoutist maner kissen. Wher-
fore thei' in these deedis the same crosse for her
worthiest Lord thei taken ; or ellis thei ouiten not
so creepe, oiFre, and kisse, and outten be weerned
forto so do.
Miche neede is forto assoile these thre laste prin- The necessity of cipal argumentis, that is to seie, the xiij^,^ xiiij^, thrcea?guments and xv^, for upon the deedis and gouernauncis q£ '^^^^ ®^p^^^^ y- whiche these thre laste principal argumentis maken mensioun alle the seid wijters han greet abhomina- cioun ; and thei ben out of eese, whanne thai seen tho dedis and gouernauncis doon ; and whanne thei musten nedis for drede do tho deedis and gover-
* Without doubt either this or the folio-wing thei should be can- celled.
2 thrittenthe, MS. (later hand, and on an erasure).
208 pecock's repressor.
Chap.x, naimcis, as othere men hem doon. For certis tliei weenen that al the world couthe not saue tho deedis, as thei ben so doon of othere men, fro ydolatrie. And therforc mich neede is forto se how these thre laste principal argumentis and semyng euidencis mowe at the fulle be assoilid.
xj. Chapiter.
mtwna^u^ These xv. ben the argumentis which the repungners
rSocirthere is ''^J^ns the firste and ij°. afore tretid gouernauncis
whVch"?an1w maken aiens the clergie holding with the same gover-
ilmg?lluTpi\-*^^^^^cis- -^^^ if these argumentis mowe be cleerli
grmiages. assoilid, sotheli alle tho repugners ben openli ouer-
throwe : and if these xv. argumentis mowe not be
cleerli assoilid, thanne thei letten the^ firste and ij*.
principal conclusiouns bifore sett of ymagis, and the
firste and ij°. conclusiouns bifore sett of pilgrymagis.
But that these xv. argumentis mowe cleerli be assoilid,
y schal now next here aftir withoute eny doute make
open.
TiTE FIRST And firste, as for answere and assoiling to the fii'ste
ANs\vERED. argumcut, y procede thus. The firste argument and his
tiieoniynVcdfni strcngthc liangitli here vpon, that Holi Scripture and
othere deuoute writinofis red and herd schulden '■^ be
means of ro-
niiiuliii^ mon of _
The^'hSiultioii Sufficient wey and meene into al profite into which
ofsacramenta • ^ •^ • • ajtxi't^i'j
proves this. ymagis and pilgrimagis seruen. And ii this be aeniecl and be proued vntrewe, thanne the firste argument lackith al his strengthe. And that al such seid wri- tingis (not oonli for that nowhere nyt alle men kun- nen rede hem, but also thout alle men, wommen, and children couthen rede hem) at the beste sufficen not
' the is interlincated by a later (?) | ^schulde, MS. (first hand), hand.
THE SECOND PART. 209
into al the good and profite, into wliiche mo wen suf- chap, xi fice bothe togidere tlio writingis and vsing of ymagis and pilgrimagis doing, y proue thus : Mankinde in this lijf is so freel, that forto make into him sufficient remembraunce of thingis to be profitabli of him re- membrid he nedith not oonli heereable rememoratijf signes, (as ben Holi Scripture and othere deuoute writingis,) but he nedith also therwith and ther to seable rememoratijf signes ; as experience wole weel - schewe, that thout mankinde take al the avauntage whiche' he may forto plucke him vpward and forto holde him upward in good thouttis, (bi seable signes of ymagis and picturis as eke bi heereable signes of writingis.) al is litil ynout. And also, if heereable re- memoratijf signes hadden be sufficient to Cristen men into al her nedeful goostli remembrauncingis, wherto schulde Crist haue teue to Cristen men vndir co- maundement seable rememoratijf signes, as ben hise sacramentis of the Newe Testament ? Alle men muste needis graunte, that but if Cristen men hadden had neede to seable rememoratijf signes ouer and with heereable signes of writingis, which also Crist prouidid to us, ellis he wolde not haue bounden Cristen men forto vse seable rememoratijf signes, whiche ben the seid sacramentis. Wherfore folewith that writingis, whiche ben heereable rememoratijf signes to Cristen men, sufficen not into al the rernembrauncing which is nedeful to Cristen men ; and so it wherbi the firste argument schulde take al his strengthe is take awey.
Perauenture summen wolen answere here and seie a reply to this that so ^ manye kindis of seable rememoratijf signes SXthat^ those and tho oonli, which Crist him silf in special assigned mnlmbraS ^^ Cristen men to haue and vse, Cristen men out ten haue used,^wS^*^
^ tvhiche is added by a later (?; I ' «o is interlineated by a later ( ?) hand. | hand.
O
210 pecock's repressor.
cnAr. XI. *'^nd vse, and no mo ; neither othere seable rememora-
Christ appointed, tijf signes ; (and tlio ben the sacramentis whiche he
4pTy.^^By\Ho wole to be had and vsid, with the hereable rememora-
STooS^Sceift tijf signes of deuoute writingis ;) and wole not that eny
be^^uuiawfiu?^^ seable rememoratijf signes of mannys fynding schulde
be take into vce. That this answere is a feyned and
forgid thing bi pure volunte withoute eny for him
sufficient evidence, y proue thus : Bi lijk wise it
mytte, the, and schukle be seid, that oonli tho heere-
able signes which Crist him silf ordeyned and assigned
and puraeied to Cristen peple, as ben the bokis of
the Bible, schulde be take into vce of Cristen men
forto be to hem heereable rememoratijf signes ; and
so no deuoute writing mad bi man schulde be take
of eny Cristen man to be an heereable rememoratijf
signe : which is nedis vntrewe. Forwhi thanne the
passiouns of Seintis and her holy lyues and conuer-
saciouns and the deedis of eldir holi men schulden^
not be write, that we my^ten or schulden therbi re-
membre us upon thingis passid so necessarie of us to
be remembrid. And therfore vntrewe it is that Crist
in this that he ^aue to us these seable rememoratijf
signes, he excludid fro oure hauyng and vsing alie
othere seable rememoratijf signes.
A further answer Also tlius : Bi this that Crist wolde us vse seable
c^hristYhisUtV* rememoratijf signes, we mowe liolde that the vce of
mcntf proves the seable rcmcmoratijf signes is leeful and expedient;
msroVoutSd and herewith Crist restreyned not us fro vce of eny
brance.^^ ^^'"^'^" othere scable rememoratijf signes. Forwhi nowhere
it can be founde, that he seide we schulden^ vce
noon othere seable signes into rememoracioun than
tlie sacramentis. Wherfore forto vse alle othere
maners of seable signes into rememoracioun and re-
schulde, MS. (first hand). | ' schukle, MS. (first hand), appa-
rently.
THE SECOND PART. 211
membraunce, whiche doom of resomi forbeditli not, it chap, xi, is in oure liberte forto vse. Also ellis we scliulden holde us silf in a bondage atens oure liberte, of which bondage we han no ground neither sufficient euydence ; and tit al such bondage the seid repugners holden to be at ens the fredom of the Gospel and of the newe lawe ; and so bi this answere thei schulden be contrarie to hem silf.
Confirmacioun herto is this : Therfore it is in oure Confirmation of
. the argument.
fre liberte forto vse othere heereable sisjnes alio we- The general law-
*^ , fuhiess of using
able bi resoun into oure remembraunce makino- thanne other visible
'^ signs besides the
the writinois of the Bible, bi cause that it is not sacraments foi-
*=" ^ ^ lows from the
founde out where in Holi Scripture neither in doom of admitted lawfui-
7 ^ ness of using
resoun, tliat it is forbodun to us forto vse the othere other books be-
' sides the Bible.
writingis dyuerse fro Holi Scripture which Crist pro- uidid to us. Wherfore, bi lijk skile, by cause it is not founde outwhere in Holi Scripture neither in doom of reson, that it is to us forbode vse othere seable signes into oure remembring than ben' the sacramentis whiche Crist taue to us, (as therto helpen fill weel the firste and ij^. principal conclusiouns of ymagis bifore sett in the ij^,, iij^, and iiij^ chapitris of this present ij^. partie,) it folewith that it is leefal to us forto vse othere seable signes into oure remem- braunce than tho sacramentis ben.
Also thus : What euer is not forbodun to be vsid is Neither beiugfor- leeful ynou^ to be vsid: but so it is, that forto vse ture or reason, othere seable signes than the sacramentis is not more lawful, forbodun than forto vse othere heereable signes than Holi Scripture ; the, and noutwhere it is forbodun such seid seable signes dyuerse fro Cristis sacramentis be vsid, as it is proued bifore bi the now spokun firste and ij^. principal conclusiouns of ymagis. Wher- fore needis folewith that we ben fre with oute syime for to vse hem.
be, MS. (first hand).
o 2
212
PECOCK S REPRESSOR.
Chap. XI.
Further, visiblo sipiis are prolit- ablctoall Chris- tians for some cuds, for \Tliich writings are less available.
Proof of this. A good scholar may nmch more quickly learn the passion of a Saint by siglit of pic- tures and images than by reading about it in a book: while those who are no scholars, and can only hear a book read occa- sionally, must depend on them almost wholly.
Also thus: Tliout heereable signes availen to Cristen men into manye pointis and godis of remembrauncing into whiclie seable signes not so myclie availen, ^it atenward seable signes availen to Cristen men (whether thei ben lettrid or not lettrid) into manye greet availis of remembrauncing, into whiche not availen or not so soone and so myche and so weel availen heereable signes, that is to seie writingis upon the same maters, as anoon aftir schal be proued. Wherfore folewith that thout writingis availen bi sum- wey more into remembrauncing than ymagis and pilgrimagis availen, tit the vsis of ymagis and of pilgrimagis ou^ten to be not leid aside or awey, but outten be take in to vce with the vce of writingis, that the hool profite of remembring which mai come bi hem both to gidere be not lost and vnhad, but that bothe to gidere profitis be had.
That ritt synguler avauntagis of remembring comen bi ymagis and pilgrimagis which not comen or not so weel and so soone comen bi writingis, I proue thus : If a man wolde be remembrid on the passiomi of Seint Petir or of Seint Poul or of the holi lijf of Seint Nicholas, certis thout he couthe rede in a book the storie therof, tit he schulde rede vj. or vij. or mo leevis in the book, eer he schulde bringe into knowing or into remembraunce so myche as he may knowe and remembre ther of in a litil and myche lasse while bi sitt of the ite in biholding an ymage coruen with purtenancis sett aboute him, or in bi- holding a storie openli ther of purtreied or peintid in the wal or in a clooth. As that this is trewe y comytte me to the doom of experience and of assay, and to the experience of this point, — that the ite sitt schewith and bringith into the ymaginacioun and into the mynde withynne in the heed of a man myche mater and long mater sooner, and with lasse labour and traueil and peine, than the heering of the eere
THE SECOND PART. 218
dooth. And if this now seid is trewe of a man which cnAP. xi.
can rede in bokis stories writun, that myche sooner
and in schortir tyme and with lasse labour and pein
in his brayn he schal come into remembraunce of a
long storie bi sizt, than bi the heering of othere
mennys reding or bi heering of his owne reding ;
miche rather this is trewe of alle tho persoones
whiche kunnen not rede in bokis, namelich sithen
thei schnlen not fynde men so redi for to rede a
dosen leeuys of a book to hem, as thei schulen fynde
redy the wallis of a chirche peintid or a clooth
steyned or ymagis sprad abrood in dyuerse placis of
the chirche.
Also, in biholding bi sitt of ite upon manye dyuerse ^i^^J^^^s^V^^^ of stories or ymams in the chirche a man schal in a litil whose images
•^ o and pictures are
while be remembrid now upon the passioun of Seint j" a church may
^ ^ be learnt more
Laurence, and now anoon affcir upon the passioun of ^^^^^^y !^y P}^"^
Seint Steuen, now anoon aftir vpon the passioun of^^^^^y.^^^^^^-.
than the history of any one of them by reading
Petir, and so forth of manye chaungis. And if in ^^ ^ ^o^^* thilk while in the chirche were not ymagis and picturis, he schulde not bi reding in a book in xx". sithis lenger tyme come into so miche remembraunce, and namelich of so manye dyuerse passiouns to be rad ; namelich sithen the reder schal not fynde writingis of alle tho passiouns saue in dyuerse bokis, or at the leste in dyuerse placis of oon book ; and eer con of tho writingis schulde be ouer rad perfitli, a gretter tyme schulde be spend than in the perfit ouer seing of alle tho seid passiouns.
Also ful ofte, whanne a man cometh to chirche^ and Again, when a
11 1 . 1 ^ • 1 , 1 • . 1 • overworked or
wole be remembrid vpon suche now seid thingis, his jnfirm man sees
^ . . ^ m a church
heed is feeble for labour or studie bifore had or for images and pic- tures, his feehngs sikenes or for ao^e ; and certis if he schulde be aboute win be more
° ' deeply and more
forto remembre him vpon suche seid thingis, and reamiy touched
^ ° by them than by
that bi calling in to mynde what he hath bifore thilk any reflections
the chirche, MS. (first hand),
214
PECOCK S REPRESSOR.
Chap. XI.
which he could make on what he had before heard, or read, or seen.
Also images may be seen in open churclies every hour of the day, but books are not so easily acces- sible to all.
day red or herd red in book,^ or herd prechid, or seen peinted, it schal be to him miche gretter labour for to hiboure so in his brayn bi taking mynde and for to withinneforth calle into mynde without si^^t of the i^e withouteforth vpon ymagis what he bifore knewe and thou^te vpon, than it schulde be to him if he biholde bi i^e sitt upon ymagis or other peinting ac- cording to his labour. And atenward, bi biholding upon ymagis or upon such peinting his witt schal be dressid and lad for the euener and more stabili and with myche lasse peyne and labour, than forto wrastle withinneforth in his owne ymaginaciouns withoute leding withouteforth had bi biholding upon ymagis ; as experience vndoutabili wole schewe, and as men woned forto haunte daili contemplacioun wolen bere witnes herto upon perel of her soule. Wherfore, thout for noon other commodite than for this now seid, the vce of ymages ^ were so profitable, certis the vce of hem were weel worthi be ^ mejmtened.
Also here with al into the open sitt of ymagis in open chirchis alle peple (men and wommen and children) mowe come v/hanne euere thei wolen in ech tyme of the day, but so mowe thei not come in to the vce of bokis to be delyuered to hem neither to be red bifore hem ; and therfore as forto soone and ofte come* into remembraunce of a long mater bi ech oon persoon, and also as forto make that the mo persoones come into remembraunce of a mater, ymagis and picturis seruen in a specialer maner than bokis doon, thout in an other maner ful substanciali bokis seruen bettir into remembraunciuG^ of tho same materis than ymagis and picturis doon ; and ther fore thout writingis seruen weel into remembrauncing
' the booh, MS. (first hand), ' j/marjc, MS. (first hand).
3 to be, MS. (first hand). ■• to come, MS. ; but the to lias been erased.
THE SECOND PART. 215
upon the bifore seid tliingis ; ^it not at the ful, Chap, xi. forwhi the bokis han not the avail of remembrauncing now seid whiche ymagis han.
Confirmacioun into this purpos mai be this : Confirmation of
•■■■•• the argument.
Whanne the dai of Seint Kateryn schal be come. Effects of the
•^ , pilp;rimage to fee.
marke who so wole in his mynde alle the bokis Catherine's coi-
•^ lege in London
whiche ben in Londoun writun upon Seint Kateryn's on November 25.
lijf and passiouns, and y dare weel seie that thout
ther were x. thousind mo bokis writun in Londoun in
thilk day of the same Seintis lijf and passioun, thei
schulden not so moche turne the citee into mynde of
the holi famose lijf of Seint Kateryn and of her
dignitee in which sche now is, as dooth in ech teer
the going of peple in pilgrimage to the College of
Seint Kateryn bisidis London, as y dare putte this
into iugement of whom euer hath seen the pilgrimage
doon in the vigil of Seint Kateryn bi persoones of
London to the seid College. Wherfore ritt greet
special commoditees and profitis into remembraunce
making ymagis and pilgrimagis han and doon, whiche
writingis not so han and doon.
Another confirmacioun into this same purpos is Andofthetwoan*
1.1 1 nualcommemo-
this : in Londoun sumtyme was a bischop whos name rations of Bishop
r^ TO 11'iT'i i'i» 1 Gravesend in St.
was Gravyseende,^ and which lijth now buried m the Paul's cathedi-ai. chirche of Seint Poul at London in the plein pament of the chirche weel binethe the myddis of the chirche. This bischop whanne he was Chaunceler of Ynglond dide grete benefetis to the citee of Londoun, and ordeyned therfore that the meir and the aldir men of Londoun with manye mo notable persoones of craftis in Londoun schulden at dyuerse tymes in the teer come openli to the chirche of Poulis,^ and stonde in euereither side of his sepulcre bi ij. longe re wis, and
* schal come, MS. (first hand, which however has inserted the sign of omission).
2 Stephen Gravesend was Bishop of London from A.D. 1319-1338. " Sein FouJis, MS. (first hand).
216 pecock's repressor.
Chap, XI. seie De ifvofundis for his soul. Now, tliout it so had be that this bischop hadde not intendid this to be doon for him into this eende, that his greet benefeting whiche he dide to London schnlde be had and con- tynued in mynde of the citezeins ; but that he en- tendid oonli this, that preiers ther bi schulden leerli be mad the sikirer for his soul, (as dout is to me, whether he entendid these bothe effectes or the oon of hem oonli :) tit treuthe is, that if the seid bischop wolde haue ordeyned xx. thousand bokis to be writun of his seid benefeting, and wolde haue ordeyned hem be ^ spred abrode in dyuerse placis of the cite, and forte haue be cheyned in tho dyuerse placis of the cite, that of the peple who so wolde my^te rede ther in the seid benefeting, thilk multitude of bokis schulden not haue contynued so myche and so weel into this day the mynde of thilk bischopis benefeting, as the seid solempne teerli goyng bi ij. tymes in ech teer (doon bi the meir and aldir men of Londoun) hath do and schal do in ech teer to come. Wherfore needis it is trewe, that writing mai not contej'ne and comprehende in him al the avail which the silt and the biholding of the i^en mai teue and is redi forto teue. And so bi al this, Avhat is now seid, answerid, and proued at ens the first e argument, it is open that the firste argument procedith not into his entent.
xij. Chapiter.
TiTE SECOND For answere to the ij". argument it is to wite that
TiiK Lollards biscliopis and otlicre preestis and clerkis ben not AND PILGRIM- bouudc morc or ferther for to preche or in other wise
AGES ANSWERED. T 1
Every man is tcche her pcplc YYidiY licm, than that tlierwith tho
bound in reason -^ ^
to attend to him- same bischopis and othere clerkis attende to hem silf
self more than to *■
to he, MS. (first hancl).
THE SECOND PART. 217
bothe for gouernaunce of her bodies in heltlie and chap.xii. strensjthe, and for grouernaunce and reule of her liiflode others, and there-
• . % n .- n^ '^I^ 1 r X- fore the clergy
into the lyndinor oi hem silt and oi summe seruaiintis iiave many more
. "^ ^ duties than
lono^mcr to hem, and for p'onernannce of her owne merely to teach
,. . ^ their people,
ffoosth conuersacioun to be led anentis God and anen- Hence the use of
. other means of
tis hem silf and anentis her othere neitbouris and instruction is not
/ set aside when
anentis her sugettis, in manye maners mo than whanne the clergy have
^ ° ' *^ ^ done their duty
he couplith with hem forto teclie hem. Forwhi thou^ in as teachers. dew and resonable vndirstonding tauit in othere placis of my writingis ech man outte loue his neitbour as - him silf, ^it euery man outte lone him silf more than an other man ; and therof folewith this, that euery man outte attende ^ to him silf in goostli and bodili needis more than to eny other man. And therfore ther was neuere lawe of resoun neither of God ^it maad forto binde a curat forto attende to his suget so myche as the curat is bounde forto attende to himsilf, neither so myche as the suget is bounde forto attende to him silf
Wherto accordith weel what Poul seith i''. Thi. iiij«. Snnedby st c., Attende to thi silf and to doctrine, as thout ^^^ Sni'^to T^iS>t'h ^ schulde meene that for the attendaunce which Bischop mlS7pay more Thimothi schulde make to his peple he schulde not ^^^^^f^^^lJ^^J^J^^^ leeue the dew attendaunce bifore to be maad to him ^°^^'^°^°*^^^^- silf And that Poul meened so as y haue now seid, it is open by Poul him silf there. Forwhi, whanne Poul had seid to Bischop Tymothi thus : Take tent to thi silf and to doctrine, (that is to seie of othere persoones,) he seith for with ^ there thus: Be hisie in hem (that is to seie, in tent to him silf and in doctrine to othere), for thow doing these thingis, (that is to seie, tente to thi silf and doctrine to othere,) schalt make thi silf saaf and hem that heeren thee. Lo, Sir, bi this it is open Poul for to haue meened that ech man outte more
to attende, MS. (first hand). [ ^ Perhaps a clerical error for
forthwith.
218
pecock's repressor.
Ckap. XII.
Application of the argument. "When the clergy have done all, every one must attend to his own salvation, more than any one else can attend to it. Consequently he must have re- course to means of various kinds, as images, books, &c., besides the teaching of the clergy, whose instructions must consist greatly in show- ing men how to learn by them- selves.
coueite that he him silf be saaf than that eny other persoon be saaf; so he ouiie more tente teue to his owne good lyuyng, (which stondith in many mo pointis anentis God and anentis him silf than in teching and reuHng his neitbour oonli,) than he out teue tent to the good lyuyng of eny other persoon. And herof folewith in open resoun that sum curat outte and is bounde bi lawe of God forto jeue double ' or treble more tent to him silf ward and double or treble lasse tent to doctrine or to his sugetis lyuyng, than sum other curat is bounde ; and that for as miche as sum curat is in double or treble more sijk, more freel, or in sum other wise hath in double or in treble more neede forto teue tent to him silf than sum other curat hath. And lit euereither of hem, in so reuling him anentis himsilf and hise sugettis, is weel allowid of God.
And certis the vnknowing of this now tautt causith ouer my die vnwijs hasti iugement and ouer my die vnwijs bacbiting in the lay peple anentis cu- ratis. And so whanne al the attendaunce is doon which resoun or eny other lawe of God or of man bindith a curat forto do anentis his sugetis bisidis the attendaunce which the same curat is bounde forto make aboute him silf, tliilk attendaunce which he is bounde to make aboute hise sugetis is ouer litil into the ful attendaunce which muste be maad aboute the same sugetis, tliout tliei were as fewe as fourti or twenti ; so that forto make the ful attendance tho sugetis musten helpe in her side, and musten the lenger parti of attendaunce make aboute hem silf, as bi reding in her bokis at her owne housis, or bi heering suche bookis red of her neitboris, (as y haue proued in the book clepid The Bif ore-crier,) and also
doube, MS. (first hand).
I
THE SECOND PART. 219
bi vce ^ of preisyngis and of preiers, and bi vce of CnAr. xii. worscliiping doon bi seable remeraoratijf signes. And so what is take in the bigynnyng of the ij^. argument for his substance and strengbhe is vntrewe, that if bischopis and othere curatis diden her dew diUgence in teching her pepie, thilk peple schulde haue no nede or profit forto haue and vce ymagis and make pil- grimagis. And therfore the same ij^ argument not proueth neither procedith. For euen as a nurisch or a modir is not bounde forto alwey and for euere fede ' her children and putte meete in her mouthis, but sche muste teche hem that thei fede hem silf, (and in lijk maner doon foulis to her briddis,) so a curat mai not neither outte forto alwey rynge at the eeris of hise suggettis ; but he may so bigynne, and after- ward he ou^te teche hem that thei leerne bi hem silf and practize meenis into leernyng of good lyuyng bi hem silf: and ellis he schal make hem to be euere truauntis in the scole of God, and litil good forto perfitli kunne and litle good forto perfitli wirche.
Answere to the iii^ aro-ument schal be this : The the thied •
n ,1 ■•'. i • 1 ' T 'L ' ., ARGUMENT OF
If. premisse oi the iir. argument m which it is seicl the Lollards
,1 ,1 , 1 ^ . . n, 1 n Ti ANSWERED. It
thus, "that ech Cristen man is a pernter and a fuller is not true that
. ■"■ . every Christian is
'• and a spedier ymao^e of Crist than is eny stok or a more perfect
n ® -, 1 n -1 . . • i^^S'^ 0^ Christ
" stoon 2rraued, is vntrewe; and theriore tlie iif. ar- tiian carved wood
. 1 r' or stone can be.
p'ument bildid ther upon lackith stren^the for to proue Three conditions
T . rT\i 1 • 1 • 1 • • • I'cqnired in a
his entent. That this now rehercid if, premysse is thins to be a
, . . , perfect ima^e of
vntrewe, y schewe thus: Thre condiciouns muste be another thing.
had in a thing, that he be a, perSt and a ful and a
spedy ymage or represent er or remembrer of another
thing bi wey of ymage being of the same other
thing.
Oon condicioun is, that he be lijk myche or sum- The first condi- what to the othir thing, and the more lijk he be to rSembie th?^
the vse, MS. (first hand)*
220 pecock's repressor.
CHAP. XII. the other thing, the more able he is, as bi that, forto thcmoJc'the'''"'^^^ the perfit and ful ymage of the other thing. ^*^"*^'"- The ij^ condicioun is, that he be depiitid or assigned
dition. It must forto representc and brino^e into mynde the other
be designed to ,. mi* t- iipt i
represent the tiling, ihis condicioun dooth iiil myche that a thino:
other thing. II- ^ _, / _ . . *=
lustrations from be ymage 01 an other thing. Forwhi whanne a thmof
the sacraments. ./....■....-, ,. . ., , , .
is lul litil ujk to another thing, as the visible eukarist to the persoon of Crist, and the water of baptim to the sepiilcre of Crist ; tit the deputacioun and the assignyng bi which the visible eukarist is ordeyned and assigned forto represente the bodi of Crist and forto remembre vs upon the persoon of Crist and hise benefetis, (as it is open Luk xxij^. c. and i^. Cor. xj^ c.) and the deputacioun or ordinaunce bi which the water of baptim is assigned for to represente to us the deeth and the sepulcre of Crist, (as Poul seith and meeneth Rom. vj^ c. toward the bigynnyng,) maken hem to be ymagis of Cristis persoon and of his sepulcre ; and if tho deputaciouns or assignaciouns weren not, tho seid sensible signes were litil able or not able forto represente to us these otliere now seid thingis. And therfore this ij^ condicioun is a spedi condicioun and a mytti forto helpe that a thing be a perfit and fid ymage of an othir thing, tion "'TheXn'' '^^^^ ^y*' ^oudicioun is, that the thing so deputid forto antmi^'e must^^ ^^P^'^'*^^^^® ^^ ^^^ ^^® otliir thing, haue not (at leest tunr^be'dosi™ ed ^^^' tliilk wliile) cny plitcs or officis or deputaciouns or cise^ ^"^ *'""^ disposiciouns, wherbi we muste haue manye ^ othere entermetingis with him than the entermeting of re- membring oonli ; and that he haue not with us eny entermetingis saue the entermeting of'"^ representing oonli. Forwhi, if the thing which is deputid forto represente to us an other thing be such that we haue manye vsis of it and many entermetingis with it
' Written on an erasure. Pro- I - or, MS» Lably we should read aiy.
THE SECOND PART. 221
dyiiers fro remembring bi it the othir thing, oure Chap, xii.
witt schal falle so miche and so ofte vpon the same
thing in othere wisis than as he is representing the
other thing, that he schal seelde among be occupied
of us as representing the othir thing. Forwhi he
muste be considerid of us in manye othere maners
than in the maner of representing ; and therfore at
the leest needis it muste falle, that he represente not
to us the othir thing so ofte and so stabili, as if he
were in noon other office of us to be take than in
office of representing the other thing.
Now, Sir, herbi it is open that no thing is so verrili Application of
j> ,1 , 1 . 'p 1 1 i ii ••• these considera-
an ymage oi an other thing it he liaue not these iij. tions. no living
,.. 1 1111 -PI 1 ,1 ••• iJ^an can fulfil
condiciouns, as he schulde be it he haue these iij. now these three con- seid condiciouns. And thaime ferther thus : But so it a crucifix can, in is, that no Cristen man now lyuyng hath these iij. ima^eofcimst condicions anentis the persoon of Crist in liis manhode, (as in a miracie- as hath a stok or a stoon graued into the likenes of hang upon a
^ . ^ ' I'l 1 TT .1 cross. Reproof
Crist hanging on a cros nakid and woundid, with of the ignorance
,, ./.,. and presumption
othere therto purtenauncis, (as it is open ynout to of ti^e bollards.
euery man therto weel biholding and assaiyng thorut
alle these iij. condiciouns to gidere ;) except whanne a
quyk man is sett in a pley to be liangid nakid on
a cros and to be in semyng woundid and scourgid.
And this bifallith ful seelde and in fewe placis and
cuntrees. Wherfore no man lyuyng and walking in
erthe and occupiyng him silf and occupied of othere
men, as othere men lyuen and walken and occupien
and ben occupied, is so perfit and so ful an ymage
of Crist crucified or of Crist doing this miracle or
that mj^acle, as graued stok or stoon therto schapun
is. And her bi it is open that the iij^ argument hath
no quyk foot for to go. Fy ! fy ! fy ! therfore vpon
presumpcioun and obstynacie in the lay party, of
whiche y herde samme seie with a strong herte, (as
thout he hadde be ful of kunnyng, whanne he was
therof ful empti,) that a greet heresie it is for to
222 tecock's repressor.
Chap. XII. holde that a stok or a stoon graued is a fuller and a perfiter ymage of Crist than is a Cristen man. Certis, (as it is ful open bi what is now seid for answere to the iij®. argument,) litil wist he what longith to a thing, that he be a perfit ymage of an other thing.
xiij. Chapiter.
TiTEFouRTit The iiij". argument leeneth here to, that bi cause
theLollIeds God is lijk weel in his substaunce and being euery AXD^^fLG^RiM-^^ where, tlier fore God schulde be lijk redi forto ^eue irfsl-aisc u!aS' liis gracis to askers and seeliers euery where ; and that arc^oqiSy hofy.^ also therfore no place in erthe is holier than an other
God chooses ono , -, i* jt • 'itji
place ratiier than place, and noon ymage 01 a thmg is holier than an to work miracles, otlicr ymage of the same thing. But certis al this
and this clioosing . , iiii tat t • n ^
makes one place IS vntrcAYe and to be denyed. And cause whi bod
liolier than , , . . ., . t , i
anotiier: andby wolc tcue liisc gracis rather m oon place to sechers oneiniieiioUcr aftir liisc gi'acis than in an other place, is this: God chesith therto, that is to seie, forto teue hise gracis oon place bifore an other place, as it is bifore proued in the viij^ chapiter of this present ij^ partie. And if this be trewe, certis therof folewith that bi cause God chesith oon place bifore an other forto therinne wirche holi deedis of myrachs and of gracis more than in an othir ^ place, therfore the oon place is holier than the other place is.- And if this be trewe, certis so bi lijk skile, bicause that God chesith oon ymage bifore an other forto wirche bi it or bifore it miraclis and gracis more than bi an other ymage or more than bifore another ymage, therfore it is rijtli to be seid that oon ymage of Marie is holier than an other ymage of Marie is, and oon ymage of a crucifix is holier than an other ymage of
a othir, MS. | ^ is is interliucated by a later (?)
hand.
THE SECOND PAET. 223
the same crucifix is. And that God chesith (so as CnAP. xiii.
now is seid) oon place bifore an other and oon ymage
bifore an other, it is vndoutabili schewid and proued
bifore in the place now alleggid, that is to seie, in
the viij^ chapiter of this ij^ partie and in therof the
iiij^, v^., and vj®. reulis or supposiciouns, whiche wolden
be rehercid to ech man which wole obiecte bi the
seid iiij^ argument. And herbi the strengthe of the
iiij®. argument is leid aside.
The conceit of the comoun peple which thei hadden, This'faise opinion
. ^ ^ . ,.of the common
that no place is holier than an other place is, and m people, that aii
, ' T T 1 1. places are equally
liik maner that noon vmap'e is holier than an othir holy, has been a
"' . T 1 /^ 1 1 • 1 great hindrance
ymage is, and that God chesith not more oon place to pilgrimages. than an othir, neither oon ymage more than an othir, forto helpe mannis needis the rather, hath be a ful greet lett to the comoun peple ^ forto allowe the hauyng and the vce of ymagis and the doing of pil- grimagis. But now sithen this conceit is vndoutabili schewid to be vntrewe, it is to hope that (as bi eny strengthe of the iiij^. argument) thei schulen no longer so erre, aftir this answere schal be cleerli opened to hem.
For the more cleering of this present answere, it is There are three
, -i ,1 , .1 • • 1 T • ii T ways in which a
to wite that a thing is noli m three maners. in oon thing may be maner (which is propir maner oi speking) a thins: ts and properly
. . X o/ o when it performs
holi, for that it doith g-ood moral deedis ; and in this moral actions.
n J ' 1 1' 1 1 • 1 T T This kind of holi-
maner God is holi, and aungel is holi, and mannys ness implies free
, ^ • 1 T .P T 1 1 ■> ..-1 will in the agent
soul and man is noli, it and whanne he doith eny as in God, men,
good moral deedis. And in this maner of holines no
thing is holi saue it which worchith holili, that is to
seie, which wirchith bi fre choise what resoun deemeth
to be doon for God : and that is to wirche morali
weel. And so in this maner no place is holi, neither
eny ymage is holi, neither eny other thing than which
^ peple is added by a later hand.
224 pecock's repressor.
Chap. XIII. Iiatli fre wil to do moral yuel and good in the maner
now seid. Of this maner of holynes spekith Holi Writt
in manye placis, as Leuitic. v^ c. where God seith
thus : / am hoU, which make low holi. Also Leuit.
the xj^ c. God seide : Be le holi, for y am holi.
Also Exodi xxij^ c. God seide thus : Xe schulen he
holi men to me.
Secondly, a thing In an other maner a thing is holi, for it is chosun
itorb^'uSy" that in it or bi it or with it or bifore it a persoon
formed bVaod wirche such seid holi deedis ; and that whethir the
cerSpiaces OT wirclier be God, aungel, or man : for skile is ther
tEoUu^rs^r^'^'^ noon that a man bi suche gode deedis schulde make
*pra«"\a\ BethoT a i)lace to be holi, but that God and aungel bi her
an_e\ampicof j^Qi,g^iy yertuose wirchiug of miraclis schulde in lijk
maner make a place to be holi. And in this maner
oon place is holier than an other place is, and oon
ymage is holier than an other ymage is, bi cause in
oon place more grace and more other benefet into
mannis profite is doon than in an other place, and bi
oon ymage more grace and more other benefet into
mannis profit is touun than bi an othir ymage or
than bifore ^ an other ymage ; and tberto God chesith
the place and the ymage. Wherto ful weel accordith
Holi Scripture, Genes, xxviij^ c., where it is seid, that
whanne lacob wente forto seche to liim a wijf, he
came after the sunnys going doun into a place in
which he leide him doun forto there slepe and reste
in the nyzt folewing ; and he in thilk reste hadde
suche visiouns maad to him bi God, as it is seid
there, that whanne he woke he seide these wordis :
Sotheli the Lord is in this place and y kneive not !
And he dreding seide: Hon gastful is this p^ace /
here is noon other thing no hid the hous of God, and
the zate of heuen !
' hi, MS. (first liand).
THE SECOND PART. 225
Also Exodi iij^ c., wlianne Mo3^ses kepte the scliep chat>.xiii. of letro preest of Madian, he came with his scheep to The fiery bush in
■t ' . Horeb, another
the Mount of Oreb. And God append to him ^7^ instance of hoiy
erround..
the flamme of jler fro the myddis of a husch, and he sii that the husch brent, and yit was not therhi waastid. Therfore Moises seide : I schal go and y schal see this greet silt, whi the husch is not loastid. Sotheli the Lord sie that Moyses xede to se, and he clepid Moyses fro the myddis of the husch, and seide : Neixe thou not hidir, hut vndo 'the scho of thi - feet; for the place in which thou stondist is holi lond, et ccetera. Certis no man may seie that this holines of place came yn bi sum cerimonie of lewis lawe, for euereither of these stories were doon eer eny lawe was touun to the lewis : and therfore this holynes of the ij®. maner was neuere reuokid bi Cristis passioun.
In the iij^. maner a thing is holi, (thout also in an Thirdly, a thing
jp,^^, ^v , lis holy, when it
vnpropir maner, m reward oi the nrst maner ;) whanne is set apart for
it is departid and take fro worldli and fleischli vce, Thus vestments,
and is deputid and assigne to more goostli vce anentis &c., which are
God than it was bifore. And in tliis maner breed, service are holy.
water, erthe, or place, hous, candil, oile, vestimentis,
vesselis, and suche othere thingis, whanne ouer hem
ben blessingis maad, (that is to seie, whanne ouer
hem preiers be mad,) and thei ben aliened and take
fro wordli vsis in whiche thei were bifore, and thei
ben assigned and deputid into more goostli vsis, (that
is to seie, that men vse hem aftirward in a certein
office of worschiping toward God,) ben hoK. In this
maner Seint Dionyse, the disciple of Seint Poul, in his
book Of the Ghirchis lerarchie^ clepith alle suche
' whanne cuere, MS. (firsthand).
2 "Ta ^ikv aiaOr]ru)S Upa rwv vorjTUfV aireiKoviafiaru, Kal in' atra ;(;e/pa- 7a>')'ia Kal SSos' to, Se roTjTa Toij/ war'
aXadr^aiP Upapxi^Kiou apxh f*' ^^i- cnrifXT].'" Dionys. Areop. de Eccl. Hierarch. c. 2. (Op. torn. 1. p. 255. Ed. Cord.) Pecock, however, does P
220
PECOCK S REPRESSOR.
Chap. XIII. thingis in this wise deputid lioli. And in this maner God clepid the clothing of the bischop and of the preestis in the oolde lawe holi ; and also the taber- nacle, the temple, alle the vesselHs and purtenauncis ther to weren clepid holi, as it is open ynout in manye placis of the Gold Testament. And this is ynout for answere to the iiij^ argument. TiTE FIFTH That the v®. argument goith not forth y schewe thus :
THE Lollards If the V®. argument were good, thanne this argument ANSWERED. If' wcrc Q'ood. The feendis wills and hise deceitis ben
wc should floe
from all iniagcs, fer awev to be fled ; but so it is, that it hath ofte be
because th.> Devil i p t i i '
has sometimes kuowun that fecndis ban spoke m men and wommen,
spoken in an . p • i i • i /-m t •
imajre, by like as ^vltness heroi IS had m the Gospelis in dyuerse
reason mg we i • n i ./
should iiee from placis, and Acts xvi*. c. of a tong womman, which ^-ate
the company of -^ ' '^ 7 ^ ' o
all mankind, be- mychc moncv to her maistris bi answeris which the
cause the Devil -^ "^
ha.s sometimes feend tauc and spake in hir and bi hir. And alle
spoken in men 7 ^
and women. j^en mowc soone vndirstonde, that not but forto deceyue men the feend wolde take such an occupa- cioun vpon him, sithen he is euere oure enemy and not oure freende as Peter Avitnessith i^. Petri v^ c. Wherfore no man speke or entermete or haue to do with eny other man or womman, or bileeue and truste to eny man or womman ; bi cause that it is founde that the feend hath spoke bi men and wom- men, euen as he hath spoke bi ymagis. Certis this argument is lijk to the v^ argument, as ecli man mai soone se ; and this argument is nautt and hath no strengthe. Wherfore neither the v°. argument hath strengthe.
The rule to be Tliis tlierfore is the consideracioun and the obser-
observed in such
matters In- uauncc, awaitc, and dilioence which is to be had in
quu'y IS to be ' ' °
made into sus- such inatcr. It is diligentli to be aAvaitid whether
pr-cted cases, and ...
our conduct to the feend entermetith him with eny thing, (as ymage
not so much seem to have any par- ticular passage in his eye, as to note the fact that Pseudo-Dionysius applies such epithets as Uphs, deTos,
dyios, to the chrism, the altar, the eucharistic elements, &c. See pp. 294, 295, 339, &c.
THE SECOND PART. 227
or man or eny otliir thing,) and if it can be aspied cgAr. xiii.
bi eny sufficient or eny myche likeli evidencis that jj^^^^j™"^^^^/
the feend puttith there his partie and his entermeting, J?ei^|rkTto7he^°
thanne first the vce of thilk thing is to be shoned, Eto tuSud
eschewid, and avoidid ; and a^enward if, after that ^g^; Barthoio-
sufficient enqueraunce is mad, it kan not be knowe
that the feend dooth eny thing aboute the seid thing,
than the vce of the seid thing ouite not be^ refusid.
Forwhi ellis we schulden neuere be boold forto vce
eny thing, (neither mete ne drinke ne hors ne asse
ne man ne womman,) and that bi cause the feend
hath putte him into suche thingis, as we mowe haue
in oold recordis. And now neerer to oure purpos.
Bi cause the peple of which the legend of Seint
Bartholome spekith were necligent forto aspie that
the feend spake in the ymage, and that he hurtid
hem, and thei my 2 ten ^ haue wist this weel ynowz if
tliei wolden have teue therto sufficient diligence ; and
a2 en ward now adaies no man can fynde eny sufficient
euydence or eny greet likelihode that feendis speken
now bi ymagis, as it wole appere ful weel how tho
euydencis mowe be answerid to and assoilid if thei
be broutt forth into litt: — ther fore the peple of which
the legende of Seint Bartholome spekith weren to be
blamed for that thei attendiden to thilk greet ymage
as to her God, and peple now adaies ben not to be
blamed thoui thei attenden^ to ymagis forto vse hem
as signes and tokenes of God. And this is ynoui for
answere to the v^. argument.
To the vi^ arcrument it is answerid sufficientli bi- The sixth lore m the first ^ parti oi this present book toward against images the eende, in the fv.]^ chapiter, that if ech gouer- ages answered.
L J r ^ ^ If every good
naunce schulde be left of which cometh yuel, certis no ordinance should
' to be, MS. (first hand). 2 mr/-^te. MS. (first hand). ' attende, MS. (first hand). * See the following; note.
* A space left in the MS. for the number. Pecock's memory has failed him : he appears to mean Part ii. c. iv. See p. 158.
p 2
228 pecock's repressor.
Cnxp. XIII. gouernaunce in the world ouiie be liolde, meynteiied, be set aside, from and kept I (foF no fTQuernaunce in craft or out of craft
which evil some- . ii /». is -i - n ^^
times springs, is, Dut that ^ of it cometh vuel ; ) and if alle tho gouer-
not one good . i ^ i n i i
ordinance would nauncis schulden tlierfore be forbore, no good gouer-
remam. The ° °
discretion neces- naunce schulde be had and vsid. And therfore atens
sar^' m such . /
cases. The ' ap- this myschaimce that yuel cometh out of the good,
pcarance of evil' f ^ ^^ . .
spoken of by St. the discreciouu and wijsdom wolde be had, which is
Paul discussed. . ... .
had if a man that tilieth his gardein or feeld and sowith it with good seed, certis thout there growe manye wedis bi occasioun of his planting, deluyng, ering, and sowing, tit he wole not ceese, but he wole drawe vp the wedis and lete the herbis stonde ; so it muste be in this present purpos, and ellis, if for yuel which cometh bi occasioun of good we wolen forbere the good, thanne we schulen^ lacke al good. And this is ynow for answere to the vj^ argument, thout miche more therto perteynyng is seid bifore toward the eende of the first parti, and aftir in the iij*". parti of this book, the [viij^] chapiter. And as to the text of Seint Poul i^ Tessalonic. v*. c. whanne he seith thus: Abstene Zoio from al yuel spice; the dewe vnderstonding is this : that we abstene us fro ecli spice of moral yuel. And open it is to ech leerned man, that ech spice of moral yuel is moral yuel, and is a morali yuel spice : and Goddis forbode, but that ech man schulde be aboute forto abstene him fro ech such spice ; forwhi suche spicis ben glo- tenie, leccherie, pride, envie, and suche othere. But this makith not that a man abstene^ fro eny morali good spice or fro eny spice of moral good, thout therof, as bi occasioun, cometh sum moral yueL And therfore thilk text of Seint Poul is not forto helpe forth the vj^ argument.
' that is added in the margin. i
2 schulden, MS. (first hand, appa- ' abstene him, MS. (first hand),
rently). |
I
THE SECOND PART. 229
xiiij. Chapiter. For answere to the vii". argument y schal sette forth The seventh
1 • 1 in ' T • -v-iTT ARGUMENT
111. open remis, of whiche the nrste is this: Whanne ^^^inst images
.. .•! 1- ^/^iT ^^^ PILGEIM-
euere it is so, that ii. dyuerse werkis of Goddis la we ages answered.
. . 1 . -1 . Three plain rules
and sermcis ben euen hke present m oon and the shjiii be pre-
■■■ , niised. The first
same while after her alle dewe circumstauncis to a ^^^i^. if a man
prefers to do a
man forto be doon and wroutt of him in the same I'^'f sop^ ^^o^^^'
/ when he may do
while, and oon of hem is myche better than the ^ ^"®^ one with
'^ equal ease at the
other ; certis thanne if the man, to whom these werkis s^^^e time, he is
_ ^ ^ ^ not therein to be
in lijk wise so profren hem silf to be doon, chese not P^^aised. to do the better werk bifore the lasse good werk, he is not to be ther yn preisid, as y hane schewid bi ensaumple of Holi Writt and bi ensaumple out of Holi Writt in The Crier ^ and in othere placis of my writingis.
The ij^ reule is this: Whanne ij. werkis of Goddis The second rule. lawe and seruice thorn t out alle her dewe to hem man may do a circumstauncis ben not lijk present to the doer, but but not a better the lasse c^ood werk is so present to the doer and the time; if he take
, , . • 1 • p 1 ^^^ ^^^ ^^^^ good
better good werk is not so present ; certis than, it the work, he is not
^ 1 . 1 11- therein to be
man to whom this lasse good work is so present praised, chese not and take not the lasse good werk for the while, he is not to be preisid. Forwhi ellis, as for thilk while, he schal lese the bothe seid godis, that is to seie, the bettir and the lasse good.
The iije. reule is this: It is not in eny mannys The third rule. power forto haue for ech while the better werkis of always perform Goddis lawe to him present, whilis lasse good werkis when less good of Goddis lawe ben present to him and profren hem themselves. silf to be doon of him.
The iiii^ reule folewinpf of these iii. bifore ofoine: Corollary from
. . . . these rules. A
reulis is this : That if a man, whanne he is to wirche man must not
• This is no doubt the same work as IVie Before-crier mentioned above, p. 218.
230 pecock's rp:pressor.
Chap. XIV. a good werk, schulde bitlienke him whetlnr he in pcrpiexlirmseif thilk tjme mai do a better werk, and schulde studie wh, tiler lie' thei aboute ; certis he schulde haue so manye thouttis work than the and studies, that he schulde leue the good werk vn- uieii ofVers itself; doon whicli foi' the while profrith him silf to be doon, that case often be and lie schulde Icse the other werke aboute which he might be well studietli whether it mai as for thanne be doon or no. trations from the And tlicrfore, Hzt as a good huswijf in an hous now
varied tasks of a /
irood housewife, doith oon wcrk now an othir werk, as thei comen
and from the i -i • ^ iii-i
variety of par- to hond I and now sche brewith, now sche bakith,
iiients of a well- t > ^ ■, .1 i .,.,
Clothed man. now sche sethith, now sche rostith, now sclie weischith disschis, now sche berith aischis out, now sche straw- ith rischis in the halle ; and thou^ these werkis ben not like gode and like worthi into the seruice of hir husbonde, tit sche outte do the oon with the other as thei comen forth to be doon in dyuerse whilis, and ellis if sche schulde seie to hir self; " Y wole not " do this, perauenture y schal fynde a better werk/' sche schulde make badde husewijfschip, and in thilk studie sche schulde ofte be troublid, ^he, and be idil fro al good werk, and ofte be bigilid in chesing the lasse good in stide of the better good to be doon: — so a seruaunt of God in the goostli hous of the Vni- uersal Chirche muste here him, now occupiyng him in smale werkis whiche for the while ben present, and now occupiyng him with gretter, wlianne thei profren hem at good leiser to be doon ; and eUis he schal ful ofte bi masing studie be ful idil, whanne he myite be weel and fruytfulli occupied. And thus myche is ynout for answere to the vij°. argument: not with- stonding that lierto y haue answerid sufficientli othir wise in The hook of tvovschiping, the ^ partie,
the ' chapiter, bi a likenes that a man is not
Bufficientli clothid in bodili maner, but if he haue on
' Spaces left in the MS. for the numbers.
THE SECOND PAKT. 231
him his scho, his slyue, his coot ; as he hath on him Chap, xiv. better and costioser and precioser garnementis, as ben his gowne, his cloke, his hood, his cappe : and, in like maner, a man is not sufficientli araied with ver- tues of Goddis lawe, but if he be araied with smale and lowe vertues in meryt, as with grace ^ and hi^e vertues in meryt. And therefore no more for answere to this vij®. argument here.
For answere to the viii^ argument, the firste pre- The eighth mysse, upon whiche hano'ith the streno^the of the viif . swered. it is
^ . i-iP x^ 1-1. r> not true, that uo
argument, is to be denied for vntrewe. Jorwhi bifore must abide by
, ^ . . ... Scriptural rules
in the ^vi^1 chapiter of this if. partie it is seid, only, but we
^ ^ -i ^ 'J i. must be governed
(the, and bifore in the first partie of this book fro also by reason.
^7 ' .... . . . ^^^t 1" truth
the biQrvnnynp* bi xiii. conclusiouns it is iDroued, i"^^^^ ^^^^ p^^
tDJ J & ^ •-' _ ^ -^ - grunages are
and the same is proued in the firste partie of the l^rf^tm-e^b" book clepid The iust apprising of Eoli Scripture,) 5^f/a?b*^reason that more than xx*'. partie of Cristis moral lawe and seruice stondith in deedis and gouernauncis knoweable and groundable in doom of resoun, and whiche ben not groundid in Holi Scripture; thout summe of hem or alle perauenture ben witnessid afer and in general bi Holi Scripture. And therfore, needis the seid firste premysse is vntrewe. And trewe it is, that what euere resoun deemeth, coun- seilith, allowith, or approueth to be doon is moral lawe of God and his plesaunt seruice, thout in caas it can not be founde speciali witnessid bi Holi Scrip- ture. And therfore, sithen the vce of ymagis and the doing of pilgrimagis ben sufficientli groundid in doom of weel disposid resoun, thei ben to be take as deedis of Goddis moral lawe and of his plesaunt ser- uice, thoul thei weren neither in general neither in special touchid bi Holi Scripture. Neuertheles in the
' So the MS., but the sense J ^ A space left in the MS. for the requires ^7-ete. I number. Seep. 172.
The text in the Epistle to the Colosiiians dis- cussoil. The vain
232 pecock's repressor.
Chap. XIV. firste pcai'tie of this present book, the [xix .] ^ chapiter it is proued that priuely and impliedli thei ben witnessid bi Holi Scripture, and also biforc in the [ij^] ^ chapiter of this present ij^. partie it is opened that thei ben expresseli witnessid bi Holi Scripture ; and therfore needis the viij^ argument in no wise proueth his entent.
And as for the text of- which is alleggid Coloc. ij''. c., as thout he schulde helpe, thout that he in Sliedrthr" no thing helpith, it is to be seid thus : That in thilk oppose'^cuhr '^ text Poul wole that men leene not to eny philsophie chdst^fincar- whicli Is atcns feith, namelich a^ens the feith which nation. -^ ^^ Christis persoon and of his incarnacioun. And
thout men out ten not forto attende, trust, lene, and bileue to philsophie in mater of feith ; hereof folewith not that thei outten^ not truste and lene to phil- sophie in mater being not of feith. And that Poul so vnderstondith as now is seid of philsophie strecching him atens feith of the incarnacioun of Crist, it is open bi this: that the text and processe going next bifore this alleggid text spekith of feith to be had into lesus Crist for his incarnacioun. Forwhi it is seid there thus: Thouy y he absent in hodi, yit hi spirit y a'in with zou^ ioiyng and seyng loure ordre and the sadnes of loure hileeue which is in Crist. Therfore as te han take lesus Crist oure Lord, ivalke le^ in him; and he xe rootid and hildid ahoue in him, and confermed in the hileeue as ye han leerned, abounding in him in doinge of thanhingis. Thus miche there. And thanne next after Poul settith herto the text alleggid bifore in the viij*^. argument thus : Se ye that no onan deceyue zou hi philsophie^ and vein fallacCj
' Spaces left in the MS. for the numbers. See pp. 115, 137.
2 Either of should be cancelled or Fuul added.
outc, MS. (first hand).
* yc is interlineated by a later hand. ^ veiji philsophie, MS. (first hand).
THE SECOND PART. 233
after the tradicioun of merbj after the elementis of chap, xlv. the world, and not after Crist Whiche ij. textis, if thei ben considered as thei liggen to gidere in rewe, it schal be seen that if the ij^ text be knyt to the former text, as it is likeli that he so is, it must nedis be that the ij^. text spekith of philsophie which is atens the feith of the incarnacioun of Crist, of which feith spekith the former of tho ij. textis. And herto is ful good confirmacioun bi these wordis in the ij*^. text, whanne it is seid thus, and not aftir Crist. So that not ech philsophie neithir ech doc- trine which is aftir elementis of this world is to be fled, but the philsophie and doctryne after elementis^ " which is not aftir Crist,'' that is to seie, which is contrarie to feith of his persoon and of his incarna- cioun. For certis more or other than this vndirstond- ing can not be had bi maistrie of Poules processe there. And this is ynout for answere to the viij^. argument.
XV. Chapitek. FoK answere to the ix^. argument, it is to be seid, The ninth
° ARGUMENT
that Samaritanys or peple of Samarie, which oon was answered.
•^ . . . Christ reproved
the womman with which Crist talkid, lohun iiii®. c., at the Samaritan
' "^ ' idolaters who
the welle of lacob, weren not perfite and ful lewis, worshipped false
' i ' material Gods,
neither thei were perfite and ful hethen ; for thei and consequently
^ ' worshipped
helden not al the hool lawe of lewis, neither thei ^^i<^!ie'- ' in
' spirit nor m
leften al the hool lawe of lewis, as othere hethen men [J^f^^-' Sl^d diden, but thei tooken and helden summe of the ^5^5^^\\P^s to his^^ lewis lawis. Neuertheles thei weren ydolatreris and the use onmiges worschipiden vntrewe visible goddis. Al this weel ^^^^ maintained. ground id clerkis in diuinite knowen weel ynout. Thanne thus, whanne Crist seide to the womman :
tfie elementis, MS. (first hand).
234 pecock's repressor.
Chap. XV. j'fic, fyme is comc and now it is, ivhanne treive worscliipers schulen ^uorschipe the Fad'ir in spirit and trouthej et cwtera; Crist meened therbi, that that^ the ydolatrie of Samaritanys schulde ceese and be at an eende. Forwhi tho that thanne amono: the Sama- ritanys worschipiden God, thei worschipiden him as a bodili thing, and therfore not "in spirit" or not as a pure spirit oonli ; and also thei worschipiden God bi ydolatrie, and therfore bi vntrouthe and so not " in " troiithe/' And al this Crist seid schulde be left and schulde ceese bi Crist, and so dide it. And herbi and in al this is not includid, that God excludid or for- bade the hauyng and the vce of ymagis in the maner bifore tautt in this present ij^ parti of this book. Therfore the first proces, which the ix®. argument alleggith, lohun iiij^. c., lettith no thing the hauyng and the vsing bifore seid of ymagis.
Ferthermore, that the ij". processe of lohun iiij*'. c,
SJiw p?M*^iodS* alleggid in the ix^ argument lettith not pilgrimage to
shnVs^dSoy'' be doon, y proue thus : The wordis therto allegged
samaHtan aM ^eu these : Womman, hileue thou to one for the hour
Spraycrand schal come, vjhanne neither in this hil, (that is to
beSaffienTuo seie, of Garizim,) neither in Jerusalem ye schtden
^°^^* worschipe the Fadir, et coitera. Thanne thus : Bi these
wordis can not be more or other had, than that Crist
prophecied the seid hil and Jerusalem to be distru3^ed ;
and so myche to be distroied, that ther schulde not
be eny preier mad or eny pilgrimage maad in the seid
hil or in the temple of Jerusalem. And this distruc-
cioun was maad bi Vaspacian and Tite, Emperouris of
Rome, the xlij®. teer aftir Cristis passion ; but open it
is, that herof may not be take that Crist therbi
schulde seie or teche pilgrimage to be vnleeful, no
more than if he had seid, that the hour schal come in
Neither docs Christ forbid
' So the MS., and tlie repetition is perhaps not accidental : of. p. 236. 1. 13.
THE SECOND PART. 285
which neither in tliilk hil neither in lerusalem schal Chap. xv. eny preching of Goddis lawe be, schulde folewe that therbi Crist schulde teche preching of Goddis lawe to be vnleeful. Wherfore open it is, that of the seid and alleggid ij®. processe of loon the iiij^ c. in the ix^ argument can not be had in eny wise, that Crist schulde therbi reproue pilgrimagis, that thei be not leefulli to be doon. And this is ynout for answere to the ix^ argument.
For answere to the x^ argument it is to wite, that the tenth
... ,. . . ARGUMENT AN-
vndir thre ententis and purposis a man mai go m sweeed. a maia pilgrimage; and ech of tho iij. ententis is leeful, sariiy go on pu- honest, and expedient. The firste is forto be quykli giory; buthe
,1 ,T 1 •! • ,1 1 t^ -1 • may either do SO
and deuoutli remembria m tne place oi pilgrimage for his own upon Goddis worthinessis, hise benefetis, and punysch- ingis, his holi lijf and passioun, or upon summe Seintis holi conuersacioun, or forto haue quietnes and sool- nes to preie to God or to a Seint ; and al this forto do there, bi cause that bothe he schal be there fer fro his owne hous, (and therfore fer fro thouttis whiche wolde come into him, if he were in his owne hous and with his owne meyne,) and also for that God hath chose thilk place in which he wole do and wirche and teue singulerli bifore that he wole do teue and wirche in manie othere placis; as it is bifore schewid, that he wole in summe placis bifore othere placis so do. And if a man go in pilgrimage to a place for this entent oonli, which is for his owne edi- ficacioun oonli, he mai go priueli thider as weel as openli, and aboute mydny^t as wel as about myddai ; for he entendith not to ensaumple his deede of vertu to eny othir persoon.
But ferthermore, for as miche as we han teching of Or for the pur- Crist, Mat. v^ c., that we mowe leefulli and mery torili a gwd exampfe : do oure vertuose deedis openli bifore othere men, vndir this entent that thei be moued forto do in lijk maner vertuoseli, cherfore vndir an other entent, which
236 tecock's repressor
CnAP. XV. is the ij^. eiitent, a man mai vertuoseli, lionestli, and expedientli go in pilgrimage in sucli maner that ther- bi he ensaumple his dede of pilgrimage to be folewid of othere men, that tliei go in pilgrimage thanne or in sum other leiser which thei wolen' to hem silf point forto edifie hem silf, as he goith thidir for to edifie him silf And open ynow it is, that who euer wole go in pilgrimage vnder this ij°. entent, he muste do it openli and not priueli ; and ellis he failith in his pil- grim a.ge. Forwhi ellis his deede answerith not to his entent, as it is open ynout. Or else, in order In the iii^ maner a man mai 2:0 in pilgrimage
to keep up tlic '^ fe r fc> t)
saint°an 1 u*'*° vndir entent forto supporte and menteyne that the fame of the mynde of the Seint and the mynde of his lynyng and the mynde of the benefet, which God hath touun to us, bi that thilk Seint lyued so w^eel ; or ellis for- to supporte and menteyne the mynde herof, that God hath chose thilk place and thilk memorial, (whether it be an ymage or a relik,) that thilk mynde die not and falle not into forteting. For thout it be suffi- cientli in Goddis power forto menteyne the fame of thilk place and of the ymage and of the seid chesing and of her holynes, iit men out ten do her part bi kindenes and gentilnes for to bi her power menteyne the same, and that bi word and bi deede of haunting and corny ng thidir. And this supporting and meyn- tenaunce of this fame of the place of the ymage and of the Seint and of the seid chesing, which God hath maad there to be doon bi pilgrimage, cannot be do anentis othere folk, but if the pilgrimage be don openli, as it is open ynou^ to ech mannys resoun. ThoRo arc tiireo ^^j sitlicn it is^ opcnli schcwid that a man may
lawful intnits of -i^ ^ J
a\'u!TiIo uviriS' l^^f^^lly ^^^ expedientli and honestli do a pilgrimage, iuicuts require jj^q^ oouli in the firstc maner but also in the ij".
wole, My. (first hand). | ^ i^ jg mterlineatcd by a later
hand.
THE SECOND PART. 237
maner, ihe, and also in the iij°. maner, tho clerkis Chap. xv. whiche seen and knowen oonli the firste maner of that it should be doing pilgrimage and not seen and knowen the ij^ and iij^ maners, ben oner hasti, eer thei be ful leerned, forto blame eny man for this, that he doith his pil- grimage miche openli vndir the ij®. or iij°. seid ententis or maners of pilgrimage doing.
And thanne ferther in this mater thus : Sithen it since the two
last-named
is leeful, honest, and expedient a man forto do his motives of doing
... . pilgrimage
pilgrimage in the ii^ and iii®. now bifore seid maners. j-equne that it
i- o o J o \)Q done publicly,
and ententis forto denounce to the peple dwelling or a pV^ri™ may
, ^ ^ ° well and reason-
to be mett in the wey of the pilgrimage, that he ^^s-][,i*Jf[J{^j^g goith into such or such a place in pilgrimage, for to ^^neF °^ ^^^ prouoke hem into pilgrymage or forto quykee in hem jo^ney. the mynde and remembraunce of the bifore seid thingis, (and open it is that this denouncing to othere seers and biholders may not be mad so effectuali to hem bi the oonli open going of the pilgrim ^ in his persoon and with his meyne thorut the wey or the strete thidirward, as if he schulde proclame bi his owne speche or bi hise seruauntis speche to ech man which he schulde meete forto seie thus : " Lo, biholde '' weel y go now a '^ pilgrimage into such a place/' and lit forto denounce and publische his going in pil- grimage bi this maner is not so eesi and so effectual, neither so continuel, as if the pilgrime bere openli visibili in his bond to alle men whiche schal meete a signe bitokenyng openli that he goith into such a place in pilgrimage, which signe is an ymage of wex or of tre or of sum metal,) — wherfore ^ a ful good and a resonable cause it is to ech pilgrime, which wolde make his pilgrimage vndir the ij^ or iij^. bifore weel approued entent, that he bere openli an ymage of wex or of tree or of metal or of stoon in his hond, that
' of pilgrimage, MS. (first hand). I ' Perhaps we should read ther- ' of, MS. (first hand). \fore.
238 pecock's repressor.
CnAr. xy. alle men whiche scliulen se him go or meete with liim, be remerabrid therbi that he gooth in pilgrimage and that thei bi thilk ensaumpling be stirid for to at sumwhile make her pilgrimages.^ And so a ful good and a ful resonable cause mai be, for which a pilgrime may here an ymage openli in the wey, other than the cause which the x^. argument spekith of, which is the vein glorie of the berer. Further, if the And tit fertlier in this mater thus: If thilk ymage be left as votive be offVid up in the place into which the pilofrimaire
ofTerinps in the . -, ^ -, ^ .\ • - n -,
place of piknra- IS mad, and be hanorid ui) into open sitt lorto there
a^e, others will , . , ,. i . , , i i ^ .
be the more abide, vudir this euteiit that who euer schal aftirward
kindled into de- . i • i -n
votion towards comc iTito tlic Same placc he schal weel se bi thilk
God or the ^
Saint in that ymao^e that sum man, (as the offrer of thilk ymao^e.)
place; more ^ & ' \ »/ o '/
especially if these hadde dcuocioun forto visite thilk place bi pile-rimasce,
be the costly . ^ . r & o >
offerings of iLcn and mai therbi be stirid forto do pilgrimasre into tlie
of rank and r to to ^ ^
station. same place, (and the mo suche ymagis up offrid hange
there, the more ecli comer thidir and biholder of hem mai be stirid forto visite thilk place bi pilgrimage) ; and if a notable 3''mage be offrid up there,^ it schal moue the seers for to enquere who offrid thilk ymage ; and if it be answerid, that a bischop or an other notable man it offrid there and it bioujt thidir bi pilgrimage, the seer and heerer hereof schal thinke that the offrer therof hadde sum notable cause forto so bringe thilk ymage thidir and so offre it, and therbi be the more stirid into deuocioun toward God or the Seint in thilk place. Wherfore it folewith, that a ful good cause is forto offre and leue such an ymage for to contynueli abide openli in the place of pilgrimage, (jhe, a myche better cause than is the feyned scornefully cause of which the x^. argument makith mension,) and therfore alle tho persoones whiche blamen pilgrimes, (and namelich notable per-
^ pilgrmage, 'MS. (hrst hand). I line) joins the -words vp there in 2 A hyplicn (at the end of the I the MS.
THE SECOND PART. 239
soones, as bischopis or knyttis,) forto bere openli chap. xv. ymagis in pilgrimagis, and forto offre np and leue tlio ymagis in the placis of pilgrimagis for the now seid ententis, schewen hem silf at the leest as ther yn foolis. Forwhi thei schewen hem silf not to vn- dirstonde that suche deedis mowen ^ be doon vnder suche now seid ententis, whiche ententis ben openli to al the world leeful, honest, and expedient ynout. And ferthermore, sithen it longith to preestis and to bischopis forto ensaumple vertuose and deuoute deedis . rather than to othere louter men, whiche deedis for to ensaumple is not vnaccording to preestis and bi- schopis, it folewith that these seid^ beringis of ymagis in pilgrimage, and the leeuyngis of tho ymagis in the placis of offring, bisemen and bicomen preestis and bischopis as weel as othere men, ^he, and more than othere louder men. And this is ynout for answere to the x^. argument.
To the x]^. aro^ument y answere by likenes thus : The eleventh
. . ^ . . r^ -I • -, 1 ARGUMENT AN-
It is writun, Ysaie i^. c, that God seid to the peple sweeed. Joshua
■ IP 7 • y. T ^^ more forbad
thus: Do ze awey tlie yuei of lour e t/iouitis tto i(/ie aii images to be
,,. J T " ....^ ^ o / .T used, by ordering
Tnyddis of tou, euen as, iosue xxiiir. c.,'' losue seide : strange gods to
^,. ry 7 T p 77- /> be put away,
Bo ze aivey alien Goddis fro the myddis of zou : but than God forbad
/ ^ . r 1 1 ^ all thinking when
certis open it is, that it folewith not bi vertu and ^e ordered evii
. , -vr • 4 'e thoughts to be
strengthe of the seid text, Ysaie ^ i . c., that therfore p^^^* away. men outten do awey fro hem good thouttis. Wher- fore of the text bifore alleggid in the xj^ argument, Iosue xxiiij®. c., whanne it is seid thus : Do ze awey alien Goddis fro the wiyddis of zou, folewith not therof or therbi, that men outten do a wey fro the myddis of hem ymagis, whiche ben not alien Goddis. And thus it is litt and esy forto answere to the xj^ argument.
> mowe, MS. (first hand). i » as Iosue seide, MS. (first hand).
' seid is interlineated by a later * of Ysaie, MS. (first hand), hand.
240
pecock's repressor.
xvj. Chapiter.
Tjte twelfth For answere to the xif. amument y e^raunte the l^ swEUED.^^itis premisse of the argument, and y denye the 1J^ pre-
premisse is this : That bothe
y^
not true that •, ■ -,
Jews or heathens mysse 01 it ; whlch
work of men's lewis and hethen men worschipiden ymaffis for Goddis,
hands for gods, . i i • i ■,- . ]^
without further whiche thei wisten be ^ mad bi mannys hondis, — if
qualilication. ^ . .
Proof of this thilk premysse be vndirstonde thus, that thei wor-
froni Scripture, . . . .
^*j)V^jie th« ^ods scliipiden eny suche ymagis withoute more therto sett, arc called devils, as for eny ful hool God. For that this is vntrewe y
(Ps. xcvi.) •' ^ , , ^ ♦^
schal schewe bi witnessing of Holi Scripture, and bi witnessing of him which was an ydolatrer and a greet clerk among hethen men, (whos name is Hermes Tris- megistus,^) and also bi doom of resoun. First, bi tes- timonye of Holi Scripture thus. It is writun in the lxxxxv^ Psalme thus: Alle goddis of hethen men hen feendis, forsothe God made heuenes. But so it is, that noon ymagis maad bi mennys hondis ben feendis or weren euere feendis. Wherfore no Goddis of hethen men ben or weren oonli ymagis mad bi mennys hondis. Certis this argument is so formal a sillogisme that no man may denye his forme in proceding : and the firste premysse is witnessid pleinli bi Holi Scripture in lxxxxv^ Psalme, and the ij''. premysse is open and sure ynout in ech mannis resoun, Wherfore the con- clusioun of the same argument is also needis to be trewe. Further proof Also Hermes Trismegistus in his book, (as Austyn m()i.y of Hermes rchercid, [Lib.] viij. Be Civ. Dei, c. xxiij. and c. who held that xxiiij.^,) seith pleinli, " that tho ymagis whiche he
' ben, jMS. (first hand),
^ Trimegistus, MS., and so also below.
^ " Tile (Hermes Trismegistus) visibilia et contrectabilia simulacra
velut corpora Dcorum esse asserit ; inesse auteni his quosdam spiritus invitatos, qui valeant aliquid, sive ad noccndum, sive ad desideria eorura nonnulla complenda, it quibus eis
THE SECOND PART. 241
" and othere hetlien men worscliipiden for Goddis, chap. xvi. *' weren ymagis maad quyke bi pure Goddis descend- ^^J^S b^^hi- " ing and ali^ting into liem :'' and so bi witnessing of '^"^^^"^skoas. this greet clerk ydolatrer he and othere hethen men worschipiden not for Goddis the baar ymagis, as thei weren made bi mennys hondis. And no man couthe ^eue to us surer and sikerer and trewer instruccioun how ydolatrers diden, than he which Vv^as an ydohxtrer in him silf, and was a greet clerk among hem, and was a greet defender of ydolatrie bi hise writingis.
Bi resoun also y mai proue this same present pur- The same tiiinff pos thus: Hethen men and also lewis weren ^ neuer The leamecUcws so lewid that thei passiden in lewidnes children of x. never stupidiy
. imagined that a
leer age now lyuynor, or suche persoones whiche m workman conid
^ J ./ o' r frame God.
these daies ben clepid and take for foolis. Forwhi the deedis of greet wisdom which thei diden schewen ^ weel that thei weren ^ ful wise, and as wise as ben now the wisist of Cristen men, as euydence herto ful good is sett in the firste premysse of the xij^ argTi- ment. , And sithen it is so, that no child neither eny other fonnysch man now lyuyng wole knouleche and bileeue, that a carpenter or a masoun schal or mai make a thinof better than him silf, and such a thino- that schal helpe men and do weel to hem, and to whiche thei mo we weel preie for help in her nedis ; it folewith that the grete naciouns of hethen men and of lewis with solempne kingis and emperouris and othere lordis and grete clerk is neuer so myche dotiden and erriden forto worschipe and take eny ymage maad bi man, that it withoute more therto had schulde be to hem her Souereyn Lord and her God.
divini honores et cultus obsequia deferuntur." S. Aug., De Civ. Dei, lib. viii. c. 23., where much more may be seen to the same purpose. The work referred to by S. Augus- tine is the Asclepius, or Adyos reAeros, a Neo-Platonic production, which
may be assigned to the third century after Christ, being probably the earliest of the works attributed to Hermes Trismegistus.
^ were, MS. (first hand).
- schewith, MS. (first hand).
3 were, MS. (first hand).
Q
2^2
PECOCKS REPRESSOR.
Chap. XTI.
A disquisition into the origin of idolatn-. Many in old times lived only by the light of nature, with- out revelation made from God or angels, Some of these could discover no other than material substances in the universe, which they regarded as eternal; and they conceived that the harmo- niouslj'-moving planets ruled men and the iiTe- gular elements. Accordingly they chose some or other of these as their gods.
What thanne was the hool thing which thei wor- scliipiden for eny God, good it were forto here leerne and knowe. And forto here the treuthe herof this muste be seid in this mater. Soone aftir the bigyn- nyng of the world, bisidis hem that lyueden in doom of resoun and therwith recnyneden bileeue fro God and aungelis, summe othere and manye lyueden in doom of resoun oonli and receyueden not such now seid bileeue delyuered to the world bi God and bi aungelis. And of these men summe in her resonyng couthen not fynde that ther was or is eny other sub- staunce being saue bodili substaunce, as the iiij. ele- mentis binethe, with alle the mengid bodies maad of hem in the eir, in the see, and in the erthe, summe l3ruyng summe not lyuyng, and as the vij. planetis of heuen with her orbis and whelis, and as the fix sterris with her orbe or whele. And ferthermore these men, bi cause thei fonden that in the planetis and sterris and her seid orbis and whelis weren noon contrarietees ^ suche as ben in the iiij. elementis by- nethe, therfore thei concludiden and helden that al the bodili heuen aboue the iiij. elementis with alle hise parties was vnmaad, and was euer withoute bi- gynnyng of tyme, and schal euer be withoute coriiip- cion and withoute noon being. And ferthermore, for as myche as these men aspieden weel bi greet witt, that the seid parties of heuen reuliden ful myche the worchingis of bodies here binethe in the louter world, and thei couthen not come ferther forto wite what was doon in eny bodi here binethe which deede was not reulid bi hem aboue, therfore thei helden and trowiden that the bodili heuen and hise seid parties reuliden al that was reuleable here bynethe among men and among othere bodies and thingis; and folew- ingli herof thei helden and trowiden tliat heuen and
contrarilees, MS. (first hand).
THE SECOND PART. 2-18
hise parties weren the best thingis in al the hool chap, xvi.
vnyuersite of thingis and of beingis. And sithen ech
of these men feelid weel in himsilf, that he hadde
nede for to haue help and reuling more than an other
man myjte do to him, and that in manye caasis ;
and bettir help mjite he not loke aftir than summe
of tho thingis whiche he trowid to be beste thingis,
as weren in his conceit and serayng the bodili heuen
and hise seid bodili parties ; therfore ech such man
was stirid and moved forto chese to him summe of
these planetis or sterris forto be to him his souereyn
helper and lord of hise nedis, and therbi ech such
man made to him sum planet or sterre forto be to
him his God. And manye of these men accordiden
to gidere in chesing to hem oon and the same thing
for her God, and manye othere accordiden to gidere in
chesing to hem an other thing for her God. And
thus it was with men of the seid soort lyuyng in
resoun oonli withoute feith, and which my t ten not
in doom of her resoun rise hiier or fynde ferther,
than that alle substauucis in the hool vnyuersite of
thingis ben bodies oonli.
Summe othere and manye weren quycker in natural others dis- witt and waxiden better^ philsophiris, and in her re- JJartlfe^JiSverse sonyng thei founden that in the hool vniuersite ofrftulTSwdias thingis ben vnbodili substauDcis, (that is to seie, spi- staSs^J and' ritiSjj bisidis the bodili substauncis in the same hool to beTn^eated^ vniuersite of thingis; and thei couthen not fynde bi aSd theTrincipai her resoun, but that tho spiritis weren vnmade and deitiny.* ^tS" vndeedli withoute bigynnyng or eending in tyme; and Siose^or thS?"^ that these spiritis weren gretter reulers of chauncis fhied that they and deedis doon here bynethe than the bodili sub- to^desceSd^into*^ stauncis, being parties of the bodili heuen, weren ^ images mad?in^
^ better added in the margin in a I ^ ti^ere, MS. (first hand), later (?) hand. I
Q 2
244
PECOCKS REPRESSOR.
Chap. XVI.
their honour, and unite them- selves to thcni; and so worshij)- l)od these iuiajjcs, which they had themselves made, for very gods ; but under the idea that the Godhead had incorporated itself with the imaso.
reulers of chauncis here bynetlie. And whether araong these spiritis oon was worthiest and hi^est oner alle the othere or no, thei wisten not ; but thei trowiden weel that ech of hem was a greet prince and a reiiler of this world, and that ech man hadde nede forto haue loue and fiiuour and good lordschip of ech of hem. And thanne for as miclie as ech such seid man knewe weel and feelid weel in him silf, that he hadde nede to more help and to better lordschip than eny man myite do and zewe to him in erthe; and he her- with trowid no thing be better and myttier and ver- tuoser than ech of these spiritis to be, and that ech of tho spiritis was sufficient forto be his good lord, louer, helper and socorer in needis, therfore ech such man was moued bi doom of resoun forto chese to him such a spirit to be to him his Souereynest Lord and so to be to him his God. And thanne ferther, sithen him thoutte in his resoun that forto cleue to a thing as to his Souereyn Lord, whom he wolde worschipe, loue, and serue, and tit for to haue noon homelynes with the same thinfv were an vnchereful thino^ to the same man, and it were damageful to the Lord so chosun, (in as myche as in this straungenes the lasse worschip and the lasse loue and seruice this man schulde do to him,) and her with al him thou^te that thilk Lord was resonable, was curteis, was gen til, and louyng, and also wijs forto consente into a purpos strecching in to his more worschiping and seruyng ; therfore thilk man deemed in his resoun that if he wolde make an honest, fair, riche, and preciose ymage vndir this entent, that oon such seid hit spirit schulde vouche saaf forto alitte and descende into it, thilk spirit wolde al redi con forme him to the seid entent of the man. And ferthermore, sithen men knewen weel the power of spiritis to be ful grete and to be gretter than men my^ten comprehende, men trowiden that tlio spiritis wolden so ioyne hem silf with tho
THE SECOND PART. 245
ymagis in so curiose and liite and incomprehensible Chap, xvi.
maner aboue mannys witt, that of the spirit and of
the ymage to gidere in an vndeclarable maner schulde
be maad a sensible God ; sumwhat lijk to the maner
in which we Cristen men bileeuen that God descen-
did into mankind e and coiiplid so to him a singuler
mankinde, that he which was bifore pure God invisi-
bili was aftirvvard sensible visibil man, and wolde so
be and lyue among men for lone which he hadde to
men and for nede which men hadden therto. And her
upon men maden suche seid ymagis and assaieden
forto stire and prouoke suche seid spiritis forto de-
scende and come into tho maad ymagis, and where
and v/hanne thei weeneden and tro widen gode spiritis
forto haue come into tho ymagis, badde spiritis en-
triden into tho ymagis ; and bi certein whilis wolden
moue and speke and wirche sensibili in tho ymagis,
and bi manye othere whilis thei wolden^ do no thing
sensibili in the same ymagis, and herbi tho feendis
lettiden and bigileden thilk men forto labore ferther
that thei my^ten fynde the verri God which is God
of Cristen men. And so, forto come into the point
for which y write this processe, these hethen men
worschipiden not the pure linage in it si If as for her
God, (no more than Cristen men worschipen now the
singuler manhede of Crist as for Crist and as for
God,) and tit the hethen men helden her God to be
bodili and bodied in a maner which thei couthen not
at fulle vndirstonde, euen as we Cristen men holden
now oure God to be bodili and to be bodied in a
maner which no Cristen man kan at the ful com-
prehende and vndirstonde. And as it is trewe that
Cristen men worschipen a man and a born man in
this world for her God, but thei worschipen not so
^ wolde, MS. (first hand).
246 pecock's repressor.
Chap. XVI. the pure manliode in him silf with oute more thert sett ; so the hethen men worschipiden an ymage and a bodili graued thing for her God, but not the pure bodili graued ymage in him silf with oute more for her God. And so these ij^ thingis whiche Scripture seith of ydolatrers stonden to gidere and ben trewe : that alle Goddis of hethen onen ben feendis ; and also in the cxxxiiij^ Psalme, that the Goddis of hethen men ben gold and siluer, the werkis of mennis hondis ; euen as Cristen men wolen graunte these ij. thingis stonde to gidere and be to gidere trewe ; that God is a Spirit vnbodili ; and the same God is a man, and a bodi bigete of a womman, and nurischid of hir, and which was slein, and was mad deede. Thus miche is ynout, as for now and here, forto knowe how ydolatrie came vp. Confirmation of ^^d that this conceit of ydolatrie is not feyned, it
this account of .... ./ '
t^ie origin of jg opeu. Forwhi ellis Holi Scripture herto bifore
sag^ ipt ik ils
s21l wWcif^^' ii^i^l^^i' resoun mai consent how ydolatrie in so wise ouiv'thc'-woTks^^ persoones schulde in other wise bigynne and be doon. of men's hands. Ferthemiore, for as myche as the seide hethen men trowiden the seid ymagis to haue be quyke continueli with the seid spiritis whom thei trowiden to haue be Goddis, therfore tho hethen men trowiden tho ymagis to haue alwey herd what men spaken to hem and haue seen what was doon to hem; thouj for lui dig- nit e thei wolden not at alle tymes zeue answeris, nei- ther at alle tymes schewe that thei harden and sawen and mytten move hem silf, into tyme thei weren myche preied and weel serued and plesid of men. And tit al this was vntrewe ; for feendis, whiche ben bad spiritis and enemyes to men, entriden at summe whilis tho ymagis, not making tho ymagis to be quyke, neither forto heere or se or speke, neither making oon persoon of the ymage and of the feend
passages of alleoforid mai not conuenientli and likely be saued, nei-
Scnpture winch oo j }
speak of idols as ^]^g^. ^^q testimouve of Hermes mai ellis weel stonde,
devils reconciled -^ '
THE SECOND PART. 247
entrid ; but the feendis moveden tho ymagis, and chap. xvi. spaken bi hem, and ful ofte left tho ymagis to be bi hem silf withoute eny feend mouer and withoute eny speker bi hem and in hem. And therfore alle the vpbreidis and alle the reproues which Holi Writ jeueth to the worschipers of tho ymagis (as Baruch vj^ c., Ysaie xliiij^ c., and in the Sauter, the cxiij^ and the cxxxiiij®. psalmes, and in manye othere placis,) were treuly louun to tho ydolatrers in this sen- tence and vndirstonding, that in tho ymagis, whiche ydolatrers taken with more therto sett for her Goddis, weren noon othere spiritis thanne feendiS; and that in manye tymes whanne tho ydolatrers worschipiden tho ymagis as hauyng in hem summe othere thingis, tho ymagis hadden in hem noon othere thingis than gold and siluer and the werkis of mennys hondis. And if Holi Scripture in the placis of Scripture now spokun be vndirstonde in this now bi me formed sentence, certis alle tho reprouyng and upbreiding pro- cessis vpon ydolatrers ben trewe, and alle her vpbreid- ingis mad ben iust ; and that whether tho idolatrers weren hethen men or lewis.
xvij. Chapiter. FoRTO make bi al this proces an answere to the 'J'he twelpth
■I ARGUMENT
xij^ argument it is to be seid thus : The hethen answered. The
•^ ° learned heathen,
men, of which it is now seid that thei worschipiden ^^^ *ie b^°thS?^ ymagis for her Goddis, diden so and camen into iSSfr^'b^ not*^ thilk greet synne of ydolatrie, bi cause thei neuer reSSe^evi?^ receyueden the feith which othere men (not being ^^^J^^^jf^JJ^® ydolatrers) 4n tho same dales receyueden : but tho ^^^®^^ received, hethen men trustiden as into al her reule to the doom of resoun, and wolden not seche aftir forto attende to the euydencis whiche thei my ^ ten bi doom of re-
248 pecock's repressor.
Chap. XVII. soun liaue had for the feith, which othere men in tlio daies hadden and to whiche thei attendiden. And therfore the principal clerkis and grettist and wor- thiest reulers of tho hethen men fillen into idolatrie bi the now discriued and tautt maner, and the sympler partie of hem folewiden the worthier and the more wijs partie, as hem thoutte it was conuenient forto do ; and thus al the greet multitude fil into ydolatrie and continueden therin. 3iaiiy also of the Mauye also of the lewis, whiche weren ^ bifore suffi- itioiatiy by not cieutli iustructid in the feith of oon God and of veri
c'ontiiminir to ^, ,. .t ., . ,, ^ • i
attondtothe God and m the evidencis lono^moj therto, nllen bi her
ovuloncos of their -ii-iiiii
own faith, and • necliofeuce fro the attendaunce which schulde haue
l)y foUowintr it- . • i •
thoirownand be touuu bi a contmuauuce to tho evidencis; and
other nations' /
conceits. thanne thei reuliden hem after her owiie witt and
after the wittis of the hethen men, whiche weren in tho daies miche wijse and grete philsophiris. And therfore and therbi manie of the lewis at dyuerse tymes fillen into ydolatrie and continueden therinne.
j;ut now both But now suinwhat bifore the birthe of Crist alle
Heatlicns. Jews, ▼• -j j.j.xt j_j.i i*
and Christians lewis cameu luto SO greet attendaunce to the euydencis
viiiced'of the"' of veiTy feitli teching oon God to be, and also aftir
that^there^is'no the passiouu of Crist liidcr to in this^ present day so
to any ono'from gret doom of rcsouu hath be founde bothe of hethen
images. men and of lewis and of Cristen men, and herwith
also so grete evidencis of the feitli teching oon God
to be aloon ben hadde in so greet haunt and vce and
in so long confermed continuaunce, that a this side the
passioun of Crist was not into this present dai eny
ydolatrie among lewis neither among hethen men,
whiche lyuen in eny notable fiimose sect ; or, if
among hethen men be eny ydolatrie, it is in ful
fewe placis among wrecchid persoones not sett bi of
othere hethen men. And si then al this is trewe, (as
were, MS. (first Laud). [ "^ inthis, jMS.
THE SECOND PART. 249
ech wijs man can it recorde to be trewe,) lierof it chap. xyii.
muste nedis folewe that now adaies it is not perel to
Cristen men neithir to the lewis neither to hethen
men forto haue and entermete with ymagis of God,
as it was in the daies fer bifore going the incarna-
cioun of Crist. And the cause herof is now next
bifore seid, that the knowing of oon verri God is
more substanciali and more sureli and confermedli
had now than it was bifore in tho eeldist daies.
Neither it is to be drad that eny Cristen men ben
priueli ydolatrers bi occasioun of ymagis. And the
cause is now bifore seid, which [is] that the feith of
oon God is so weel attendid to and so weel confer-
med, and doom of resoun longing therto is so miche
hijed aboue that it was in eeldist daies, that noon
such drede is to be had now of ydolatrie as was longe
bifore in eeldist daies to be drad. And this is ynoul
for answere to the xij^. argument.
If eny man wole obiecte at ens my conceit now it may be ob-
^1 n • 1 1 ' .iected that the
bifore sett vpon the bio-ynnyno: and cause oi idolatrie, origin of idolatry
, ., I, °*^ *^ ^ , , . ., . r. i« affirmed in the
and wole alleo'sre at ens me what is writen m ba- Book of wisdom
/ to have sprung
pience xnif. c. of the bio^ynnynp^ and the cause of from the deifi-
^ ^ _ ^ ^X , /. ° cation of dead
ydolatrie thus : Forsothe %dolis lueren ^ not at the pion. The ob-
",. .7 ,7 77 7 ',7, 7 .K^ction answered.
movnnvnq, neither tho schuten be luithoute ende. scripture, rea-
i^i^ cf J' ./. /. 7 77. son and the
Forwhi the voidnessis of men founden these w^om t?^timony of
77/. 7 7/'7« Hei'mes are
into the world, and therfore the eend of tho ^s ^^i^re to be cre-
,., r T 1 - (hifi(\. than an
founden schort. Forwh% the fadir makinq soroiue apocryphal book
-f , "^ '^ written by Philo
^vith hitter moormng, made soone to mm an mnaqe J^^idseiis. More-
^ ' c7 i/ over, the origin
of the sone luhich was rauischid, and hiqanne ^o f^^f n^d in that
•^ . ^ book IS too late :
worschipe him now as God, tuhich tvas deed thanne ^^^ the fuii
•^ ^ , , ^ causes of idolatry
as man: and he ordeyned holi things and s<^^^'i/^c^5 and\1?erefOTe^n among hise seruauntis. Aftirward in the ^2/^^^ ftsei^aiso^^*^*^ corny ng bitwixe, whanne the wichid custom was strong, this errour was kept as a lawe, and ymagis
were, MS. (first hand).
250
PECOCKS EEPKESSOR.
Chap. XVII. vjereii tuorschipicl hi lordschip of tyrannys, et coetera : — certis herto y answere thus : If this processe writuii Sapience xiiij®. c. meene that tliilk maner, which is there sett and seid, ydolatrie biganne in the world, as it semeth that thilk processe schulde it meene, thanne y seie and holde that thilk proces, Sapience xiiij^ c., is vntrewe. And forto so holde, whilis y haue strong euydence bi Holi Scripture and bi resoun and bi witnes of him which was a greet clerk among idolatrers, y may be bold ynowt. For the Book of Sapience is not a book of Holi Scripture, and the nakid affermyng of the writer and maker of thilk book of Sapience, whos name was Philo,^ is not so myche to be bileeued neither so myche to be cleued to- as it is to bileeue or cleue to Holi Scripture, and to the euydencis wliich y haue bifore here write and sett for fundacioun of my conceit vpon the bigynnyng and cause of ydolatrie. And tit ferther and more to hem y mai sette this skile thus : Whanne euer weren the ful causis of ydolatrie, was ydolatrie; but so it is, that ful causis of ydolatrie whiche y haue bifore here write weren bifore thilk fadiris dai of which the xiiij^ chapiter of Sapience spekith, and that as miche and as ful as thei han be a this side the deies of thilk fadir. And no mann^ male seie but that tho causis musten* needis bringe forth ydolatrie, whanne euere thei were. Wherfore it is rather to be holde that ydolatrie was bifore the dales of thilk fadir, (as
it was aftir hise dales,) than that idolatrie
biganne
* Pecock got this notion from the Prologue to Wisdom in the Vulgate, which is also prefixed to the book in Wiclifs translation, from which (in its later form) he has cited the above passage. See Wicl. Bibl. vol. 3, p. 85. The prologue runs thus ; " Liber Sapientiai apud
Hebraeos nusquam est. Unde et ipse stylus Graccam magis eloquen- tiam redolet. llunc Judoei Philonis esse affirmant."
* to is added by a later hand. ^ man, MS. (first hand).
* muste, MS. (first hand).
THE SECOND PART.
251
in the dales of thilk fadir. And so (as it semeth to chap.xvii. me) credence is not to be touun to the xiiij^. chapiter of Sapience, as in that.
If symple men wolen wondre here whi that thilk The reason why
T T the books of the
book of Sapience is so famoseli sett in Biblis now Apocrypha are
•*■ . united to the
adaies, the, and lijk solempneli as othere bokis of Canonical books Holi Scripture ben sett in the Bible, her to y mai explained, answere thus : That in the blgynnyng of the chirche, soone aftlr Crlstis passioun, wrltingls dressing men into holynes weren scant and fewe in reward that thei han ben sithen and aftlr in tyme, and Crlsten men ^ weren thanne ful myche deslrose forto haue denoute wrlt- ingls ; and therfore for deuocloun and avldlte whiche men in tho dales hadden into goostli techlngls thei wroten into her Biblis the book of Phllo which is clepid Sapience, and the book of lesus the sone of Sirak which is clepid Eccleslastlk, and othere mo, for greet delnte which Crlsten men hadden^ of tho bokis in tyme of so greet scarsenes of deuoute bokis ; not with stondlng that thei wlsten these seid bokis not be of Holi Scripture, as lerom and othere mo openli witnessen that tho bokis ben not of Holi Scripture.^ And this oolde deuocloun forto plante the seid bokis into Biblis, whanne euere Biblis weren in writing, ceecid not into al tyme after. And tit herbi is not the auctorlte of tho bokis relsld hi^er than it was bifore ; and namellch it cannot be relsld therbi so hije, that it be putt bifore gretter euydencls than is the nakld selyng of hem. And thus y answere to the laste moued dout.
^ men is added by a later hand.
2 hadde, MS. (first hand).
^ " Porro in eo libro, qui a pleris- que Sapientia Salomonis inscribitur, et in Ecclesiastico, quern esse Jesu
filii Sirach nullus ignorat, calamo temperavi : tantummodo Cauonicas Scripturas vobis emendare deside- rans." S. Hieron. in libros Salom. juxt. LXX, (Op. torn. X. p. 436., Ed. 1740.)
PECOCKS REPRESSOR.
Chap. XVII.
Possibly some may asrree ^\itll what is here said of tlie abstract lawfuhiess of imaires and pil- grimages, but may argue that there is so much mischief mixed lip with them, that they M'ill be free to speak against them; and will prefer other means of being reminded of God and his benefits.
Reply to these reasoners. Let them first be hure of the ex- istence of abuses, and next let them proceed discreetly while they blame them. Nobody is obliged to use
Perauenture, wlianne al this what y haue write of the ij''. and iij^ principal gouernauncis in the firste and in the ij^ and iij^ parties of this book hiderto schal be weel ouer red and schal be weel vndir- stonde, the men whiche were bifore impugners of the seid first and ij^ gouernauncis, that is to seie, of having and vsing ymagis and of doing 2)ilgriniagis, wolen agree and accorde to al what is entendid fro the bigynnyng of the ij'\ parti of this book hidir to, (or perauenture fro the bigynnyng of the first parti of this book hidir to,) but thanne thei wolen seie thus : " Thou J it be leeful and expedient to manie folk " for to haue the seid vce of ymagis and for to do '' pilgrimagis, ^it we seen so manye viciose gouer- " nauncis mengid ther with or comyng forth therfro, " that we wolen be free forto speke a^ens tho syn- *' ful gouernauncis. And also, thouz it be leeful and " expedient to manye folk is forto vce in the seid " maner ymagis and forto liaunte pilgrimagis, lit " sithen it is not to alle folk lijk expedient and " profitable, and it is not to eny persoon comaundid '' bi doom of resoun or bi Holi Scripture, we wolen " not holde us bounde as bi eny precept of lawe of '* kinds or of God forto vce ymagis and do pilgrim- " agis ; but we wolen stonde in oure liberte forto be '' remembrid upon God and hise benefetis and the " othere fer bifore rehercid thingis bi suche ymagis " and pilgrymagis, or by redingis and heringis of Holi '' Scripture, or by inward meditaciouns, or bi talking " to gidere of oure neibouris or with oure curat '' hauyng cure of oure soulis."
Sotheli if the men, whiche weren sumtyme impug- ners atens ymagis and pilgrimagis, wolen in this now rehercid maner seie and holde, y wole seie to hem aienward as for her firste seiyng thus : Be ^e weel avisid what is vicioseli doon and vsid aboute ymagis and pilgrimagis, and be te siker of the treuthe, bifore
THE SECOND PART. 253
le bigynne to vndirnyme it ; and whanne te ben CnAr. xvii. ther of sufficientli leerned and instructid, se ^e that images or go
T 1 T , T ''^ , 1 ^" pilgrimage,
m toure vndirnymyno^ te bere ton discreetli, as the but as these
^/ ,. T r-xi 1 • 1 • 1 . X are lawful, men
omce 01 vndirnymyng askith, which is sumwhat tautt may fairly be
bifore in the prolog of this present book : and Goddis abstain from
forbode that eny man forbede lou forto make such and from causing
vndirnymyng. And ferthir as anentis the ij^ seiyng them.
y haue not herde tit into this day, that eny prelat
hath compellid ton for to vce ymagis or forto make
pilgrimagis : but sithen it is a trouthe of Goddis
lawe that ymagis mo wen be vcid profitabili and a
trouthe it is of Goddis lawe that pilgrimagis mo wen
be doon fruytefulli, therfore prelatis of the chirche
mowen^ leeffuUi compelle tou that te not seie atens
these treuthis of Goddis lawe ; and that te lette
not othere men forto vce ymagis into the seid dew
maner a.nd forto make pilgrimagis in the seid dew
maner, thout to tou silf it likith not forto haue and
vse 3^magis and forto make pilgrimagis ; and that te
lette not eny othere persoones forto take the seid
vce of ymagis and of pilgrimagis in dew maner ; and
that te make no cisme neither disturblaunce neither
debate among Cristen peple bi holding- atens the
seid dew vce of ymagis and of pilgrimagis ; and that
te not dilfame alle vsers of ymagis and pilgrimagis,
bering an bond upon hem that thei ben ydolatrers,
whilis they ben ^ noon. And if ye wolen not obeie
herto with good wil, after that the cleer teching of
this book fro the bigynnyng of it hidir to is to tou
mynystrid, (namelich with therto ioyned TJie hook of
woTSchiping i) sotheli y schal neuere birewe tou, thoat
te be therto dryue bi peynes, and thout te for so
greet and so perilose obstinacie be soor punyschid.
' moive, MS. (first hand), and perhaps so also in the two instances preceding.
2 biholding, MS.
3 be, MS. (first hand).
254 pecock's repressor.
CHAP. XVII. And oon tiling triiste ze weel, that thouz le wolde Let thcm^aiso^be wyncj and repugne atens the clergie and atens alle their cause will tho whiche wolcn deuontli and profitabli vce ymagis
never prevail. ... ^ o
imapesesta- r^j^d mlcrrimticris. le schulen neuer hane the maistrie.
l)lislied by a r o o ? 7
g^e^t^cmmoiiat FoFwhi Leo the Thridde Emperour, whanne he was
iT'^'^aSstTcJ emperour of the hool Eest and Weest Cristendom,
^SslSlted^hei? inipungned ymagis with al his power, and he brake
maintainers. ymagis, and punyschid men soor whiche wolde vse
hem ; and myche of the Eest cuntre helde with him :
but tit, ther upon was mad a greet counceil of all
the Eest and Weest clergie bi Gregori the ij^ Pope
of Rome ; and it was so stabilid ymagis to be had
in chirchis atens the Emperouris entent, and the de-
uocioun of al the peple in the West partie was therto
so greet, that tho which wolden haue had ymagis to
be leid doun my i ten not haue her entent.
Images defended Also Constant vn the v^. (sone of the seid Leo and
afraiiist Constan- " n • ^ • n t \ -ti
tine Copronymus empcrour ncxt aitir his ladir,) attemptid the same A.D. 754, and which liis ftidir bifore attemptid ; but tit Stevyn the
confirmed by the . . ^ -, -i - i f» • i
Second Nicene jf. Pope atcustode him, and aitirward a greet coun-
Coiincil A.n. 787 -^ ^ ^ 1 1 • -n. at- 1 i i • 1 -r. • i
under Adrian I. ccil was mad bi Popc Adrian ^ and bi the Patriarke
andTarasius. r, rn • i o rrn • • i • i
of Constantinople,*' Tharasi, in which counceil in the citee of Nycee the ritt vce of ymagis was eftsoone confermed. All attempts And certis in liik maner it wole fare, who euer
against the law- , i • i c • k i ,^
fui use of images attcmptc ateiis the seid vce oi ymams. And ther
will in like man- ^/ . ,.,..,
ner fail, and fore, sithen yma^fis and pilgrimao^is ben leeful and
cause nothing ' n ^ -i- . , . r ^ .
but evil. mowe be prontabili vsid, (as it is sumcientli bi me
proued here and in The hook of worschiping,) and peple ben so sett that thilk vce thei wolen not lacke and leue, it is a greet folic forto therajens repugne ; and a greet folie it is forto counceile men into the contrarie, but if a man wole make myche yuel come whanne noon is had, and but if he wole of a litil
Audrian, MS. \ ' Constantyn, MS,
THE SECOND PART. 255
defaut make ten tymes gretter yuel come forth, chap.xvii. which outte not bi eny lawe of God to be doon.
Who euer wole se more for iustifiyng of the seid ^^^Tj^^J^JU^*^-^ first and ij^. principal gouernauncis now bifore tretid t?be^fomid iS^^ thoru^out this present ij^ partie of this book, t^^^^ i^olsUpv'ing. he ouer weel The hook of worschiping thorut hise bothe parties, and there of this mater he schal se more toward the fuhies.
xviij. Chapiter
For to make a cleer soiling answere to the xiij®. teenth^akgu- argnment y putte bifore these vj. reulis or supposi- ED.^^sii?uS^* ciouns. Oon is this: Fro eeldist dales con tynueli ^^^eji^^ 5S first hidir to men weren^ woned forto speke and write -^^^gJo^S ^^"^^ her wordis not oonli in treuthe, but also ther with SSe been*^' to gidere for to speke and write tho wordis in sum and^dive^i^sify^
men's discourse. ]
gaynes and bewte or in sum deliciosite ; and into this This mie eende and purpos thei vsiden certein colouris of re- ^^'^^^'^*' thorik, that with hem her spechis schulde be the more lusti, and thei ordeyneden summe certeyn figuris rennyng ther with forto excuse tho colourid spechis fro vntrouthe, and summe othere certein figuris for to excuse tho spechis fro vncongruyte of gramer : euen ritt as menn fro eeldist dales hider to weren woned not oonli for to ete her mete, but also ther with forto ete her mete in deliciose maner ; and therfore thei ordeyneden spiels and saucis forto therwith make her mete the more sauori and more plesant. This reule is so open to alle men, which taken heede how the myche custom of spechis and writingis han be maad and tit ben mad, that nede is not forto make therto eny proof.
were, MS. (first hand).
self-
256
PECOCK S REPRESSOR.
Chap. XVIII.
The second rule. "When a man does anything with one of his limbs or with an instrument, we say by a ligure that his limb or the instrument does it. Proof of the rule from Scripture and experience.
The ij". reule or supposicioun is this : Among suche now seid colouris and figuris of spechis and of writingis, summe ben these ij. now to be rehercid. Whane a man doith a deede bi a partie of him, (as bi his hond or his foot,) we vsen for to seie that his hond or his foot dooth thilk deede : not withstonding that in the speche of verri pure trouthe to be take w^thoute colour and figure, it is to be seid that the hond doith not the deede neither the foot dooth the deede, but the ful hool man doith the deede bi his hond or foot, as bi a parti of him seruyng to thilk deede ; and lit bi cause the hool man doith the deede bi his hond or foot as a parti therto seruyng we vsen forto seie that his hond or foot dooth thilk deede. In lijk maner, whanne a man dooth a deede bi an other thing being an instrument forto therbi do the deede, (as is a spere forto ouerthrowe another ^ man in iowsting,- or an hamer forto make a knyf in smythiyng,) we vsen forto seie that the in- strument doith the deede, (as that the spere throwith doun the other man, and that the hamer maketh the knyf), notwiths tending that in speche of pure trouthe to be take withoute colour or figure, it outte be seid that oonli this man throwith doun bi his spere, as bi therto an instrument, the other man, and the smyth bi the hamer so makith the knyf; and the spere throwith not the other m.an doun, neither the hamer makith tlie knyf, for neuerneither of tho instrumentis hath the craft which is doon and bisett into the knyfis making. And ^it bi cause that euereither of hem is an instrument to the doer of a deede, it is woned be seid that euereyther of these instrumentis dooth the deede whicli the man doith bi eny of hem.
^ Possibly here also the vord may have been intended to be -vrrittea disjunctim.
2 iniowsting, MS.
THE SECOND PART. 257
Open experience is sufficient proof to this present chap, xyiii.
ij^ reule ; the, and not oonli these colouris and figuris
han ben vsid in spechis and writing] s out of Holi
Writ, but also Holi Writt vsith ful manye dyuerse
colouris and figuris for cause seid bifore in the firste
reule. And among al other Holi Writt vsith these ij.
bifore ensaumplid colouris. Forwhi as to the firste
colour ensaumpling therof is writun lob xvij^ c. in
the bigynnyng thus : Lord, delyuere thou me, and
sette thou me hisidis thee ; and the hond of ech fizte
ayens me^ and as to the ij^. colour ensaumpling therof
is writun, i®. Regum ij^ c., thus : The howe of strong
men is ouercome, and infirme or feble men hen gird
^uith strengthe. Lo, it is seid that the hond of ech
schulde fitte atens him, and ^it open it is that the
hond of a man fittith not, but the hool man fittith
and not his hond ; but he aloone fijtith bi his hond,
as bi a parti seruyng in to thilk fitting. And in
lijk maner it is seid that the bowe of strong men
ben ouercome, thout in verri trouthe of propre speche
the bowe is not ouercome ; forwhi the bowe fi^ tith
not, but the strong man is ouercome in and bi his
bowe as his instrument. And thus it is open that
Holi Writt witnessith this ij^ reule to be trewe.
The iii°. reule or supposicioun is this : Whanne oon The third rule.
•^ •'•■'■ One thing is
thine: is lijk to an othir thino- in substaunce or beins: wont to be called
o '' o . . ° by the name of
or in gouernaunce or in worching, thilk thing is ^J}^.*^^r t^^j"? wo7ied be clepid vndir name^ cf the othir thine^. both in scripture
••■ ° and in common
Forwhi we seien that this kny tt is Hector or Arthur, speech, by the
•^ / ^ ' figure called
for that this knytt is strong and doutti as was tranumpum. Hector or Arthur ; and where euer this knytt is seen or Cometh, it mai be seid in lijk maner of speche : " Arthur or Hector is here or is come : '' bi cause that oon which is lijk to Arthur or Hector is come.
^ This is Wiclif s version of Job I ^ tj^c name, MS. (first hand). xvii. 3. in its later form. I
B
258 pecock's repressor.
CHAr. XVIII. This maner of speche is had not oonli in comoun vce out of Holi Scripture, but also this maner of colouring speche is ofte and myche had in Holi Scrip- ture. Forwhi bi this colour of speche, which in rethorik is clepid transsumpciou7i, Crist seid that he was a vyne, and hise disciplis weren braunchis, and his Fadir was an erthe tilier, and lohun the Baptiste was Helie.^ And al for this, that he was lijk in wirching to a vyne, and hise disciplis weren lijke to braunchis of a vyne, and his Fadir was lijk to an erthe tilier, and lohun Baptist was lijk to Helie. The foiarth rule. The liij^. reule is this : Whanne oon thing is or- wouL to bo\''aiicd deyned and deputid forto represente and signifie and
by the name of -, . . , t . , . i.i j. i •
anotiier thinjr, brmge luto myndc or consideracioun an other thing, de"iinc>d'torc- tliilk thing is woued be clepid vndir the name of the scHptureandiu other thing SO signified or representid. Forwhi in this maner of colourid speche we seien : ''This ymage *' is Seint Peter ; and this ymage is Seint Marie ; and " here stondith Seint lame; and a laumpe hangith bi- " fore Seint Kateryn ; and in this steyned clootli ridith " Hector of Troie; and here in this steyned clootli " King Herri leieth a sege to Harflew ; in this dai, " which we now in this teer halewen, Crist was born ; '' in this dai, which now is at Mydsomer, lohun Bap- " tist was born."' And al for this, that this ymage re- presentith Seint Peter or Seint Marie or Seint lame or Seint Kateryn, and this ymage representith Hector or King Herry, and this dai in this leer is deputid forto represente and signifie the same dai in which Crist was born, and this other day in this same teer is deputid forto represente the same dai in which lohun Baptist was born. And not oonli the spechis of this inf. reule ben vsid out of Holi Scripture, but also in Holi Scrip- ture. Forwhi in Holi Scripture, Genes, xli''. c., vpon
See Johu xv. I ; Matth. xvii. 12.
THE SECOND PART. 259
the dreem of Pharao is is seid thus : The vij. faire Chap, xviii,
kijn and the vij. ful eeris of corn hen vij, yeeris of
plente ; and the vij. kijn thynne and leene, whiche
stieden up after tho, and the vij. thinne eeris of
corn and smyten with hrennyng wijnd hen vij. yeeris
of hungir to comyng. Also, i®. Cor. x®. c., it is seid
thus : Grist was the stoon which yaue water in desert,
Numeri the xx®. chapiter. And also, Ephes. ij®. c., it
is seid that Grist was the corner stoon, ioynyng the
ij. wallis to gidere in Salamonis temple, of which it
is writun in the cxvij®. Psalme. And al for that the
stoon in desert signified and representid Crist, and
also the other corner stoon in the temple of Salamon
signified and representid Crist, and the vij. fatte kijn
and the vij. ful eeris ^ of corn signifieden the vij. plen-
teuose t eeris next thanne corny ng.
The V®. reule or supposicioun is this : Ech spech or The fifth rule, writing so colourid and figurid as the i®., ij^, iij^ and rative speeches " iiij^. reulis techen, outten be reducid and broutt into above named
, , 1 T L T /» 1-1 ^^y ^^ reduced
the meenyng and vndirstondmg oi a speche or writ- into a speech
ing, which in him silf is trewe with out such colour which is literaiiy
and figure. Forwhi no vn trewe speche, as and for tionsofthis.
that he is vntrewe, is alloweable and vsable ; but
ech such speche, as in that, is reprouable : for al
vntreuthe, as such, is viciose, and ther fore ech such
speche is alloweable and vseable in that, and for that,
that he is mad trewe bi bringing and reducing him
into the meenyng and vndirstonding of a speche, which
is trewe withoute such colour and figure. And ther-
fore the dewe menyng or vnderstonding of this speche
or writing ; " Thi ri^t hand dide this dede," is to be
seid thus : " Thou bi thi ritt hond, as bi thi parfcie
" therto seruyng, didist this deede/' And the dew
meenyng or vndirstonding of this speche or writing;
yeris, MS. (first hand).
R 2
2G0 pecock's repressor.
cpap. xmip <' Tin sperc threwe doim hors and man/' outte be this : " Thou bi thi spere, as bi thin therto seruyng " instrument, threwist doun hors and man." The dew vndirstonding of this speche ; " Hector cometh now/' is this : '' Oon lijk to Hector cometh now." The dew vndirstonding of tliis speche ; " lohun ^ was Helie/' is this : " lohun was lijk to Helie." The dew vnder- stonding of this speche ; " Crist was the corner stoon/' is this : '' Crist was representid and signified bi the " corner stoon." The sixth niie. The vi^ reulc is this: Euen as it is alloweable me
As WG mftv sjiv
that an iiistru- for to seie that the instrument dooth the deede, for thinpr. which a that the man dooth thilk deede bi the instrument ; so
man does there ,..,,.,..,, ^ . ,
by, so wc may bi liik skilc it IS alloweable me for to seie thiLS : 1
pray to an in- . , . , , i i j> p
siruinenttodo <« preic the instrument to do the same deede, for
that, wluch \\Q i^ ^ '
pray to any one -j^hat v preic the man to do thilk deede bi the same
to do thereby. mi i • i •
instrument. That this reule is trewe y proue thus : It is alloweable me to seie to the spere of this man thus : '•' Thou threwist doun the other man ;" for that the dew meenyng and vndirstonding of this speche is this : " Thou, man, bi thi spere threwist doun the " other man," (as it is open bi the v^. reule, and this meenyng and vnderstonding is alloweable as conue- nient :) but so it is, that as weel and as dewely the dcAV vnderstonding of this speche ; " Y preie thee, 0 *' spere, throwe thou doun the othir man/' is this : " Y preie thee, 0 man, throwe thou doun bi this " spere the other man," as it is open bi the same V®. reule ; and this meenyng and vndirstonding is alloweable and conuenient, as it is open bi the same V®. reule. Wherfore as weel and as alloweabili y mai seie this speche : " Y preie thee, spere, throwe doun ^' this man," how weel and alloweabili y mai seie this speche : *' I seie to thee, spere, that thou threwist
lu/iun Baptist, MS. (first hand).
THE SECOND PART.
2(31
Suffi- Application of
. these rules to the writ- addresses made . - to the cross, it be Some of those
™ . addresses and OriSt prayers ex-
T plained.
clewe
" doun the other man/' or ellis thus : " 0 thou spere, Chap^viii " thro we doun the other man/' ^
Certis these vj. reulis or supposiciouns teuen cient and cleer iustifiyng to manye spechis and ingis seid to crossis and of crossis. Forwhi if seid or writun to the same crosse in which henge : '' Thou, crosse, atenbouttist man,'' the meenyug and vndirstonding ther of is this : " Sum " persoon ajenboutte man bi thee, crosse, in that " that thou were an instrument forto atenbie man." And if it be seid or writun of the same crosse thus : " The crosse of Crist saued the world and '* clensid the world," the dewe vndirstonding ther of is this : *' Crist bi his crosse as bi therto a seru- '' yng instrument saued the world and clensid the '' world." And if it be seid crosse sett vp in a chirche :
" the world henge," the dew vndirstonding ther of is this : " In oon thing lijk to thee (or in oon thing, " which thou representist,) the Sauiour of the world " henge." And if to the same crosse in which Crist died it be preied thus : *' O crosse of Crist, y preie '' thee helpe me and defende me and iustifie me," the dew vndirstonding her of mai be this : " 0 Crist, " y preie thee helpe me and iustifie me bi thi crosse " as therto the helping instrument." And herbi it is open that the dew vndirstonding of thi Ik preier bifore rehercid in the xiij^. argument and conteyned in this ympne, Vexilla Regis prodeuoit, et ccetera,
or writun to an other " In thee the Sauiour of
^ The following words occur in the MS., being in part written on an erasure by a later (?) hand, but some still later corrector has drawn a pen through every line : — " And thanne ferther, if this speche is alloweable : ' Y preie thee, spere,
throwe thou doun the other man,' this present vje. reule muste nedis be trewc, that it is alloweable and conuenient speche forto seie, ' That y preie thee, spere, that thou ouer- throwe the othir man.' "
262 pecock's repressok.
Chap. Will, whanne it is seid ^ thus : 0 cros, the oon hoj^e in this tynie of passioun, encrese thou riitivisnes to piteful onen, and zeue forzeuenes to gilti men, may be this, if the speche be maad to a crosse in oure chirche : " O God, encrece rittwisnes to men hauyng pitee, " and teue forteuenes to gilti men bi the cros, which " representith and signifieth the instrument of oui'e " oon hope in this t3'me representing the tyme of *' passioun/' And in lijk maner dew vnderstonding of the preier, which is conteyned in the prose of the response, 0 crux viride lignum, et ccetera, whanne it is preied there thus : Thou, which harist the Lord, make the patroun (that is to seie, Crist) forto he to us redi or howeahle ; and thou, stoh, which were worthi to here the price of the world, yeue and graunte to this peple the henefice of the crosse, raai be this, if the preier be mad to eny crosse now being in oure chirche : '' 0 God make the patroun (that is " to seie, Crist) be to us inclynable bi this cros signi- '' fiyng the instrument or the crosse which bare the ^' Lord: and, O Lord, jeue and graunte to this peple '' of Crist the benefet of the crosse, bi the stok which " signifieth the stok that deserued here the price of " the world/' And eftsoone in lijk maner the dew vndirstonding of the preier conteyned in the anteme 0 crux splendAdior, et ca^tera, if it be preied ther to '-^ a comon crosse among us thus, 0 sweete stok, hering sweete nailis and siveete hlrthens, saue thou this present cumpany gaderid into thi preising, may be this : '' 0 God, this present cumpany gaderid into the '' preising of thee to be doon bi the crosse saue thou " bi this stok, signifiyng the sweete crosse instrument '' bering sweete nailis and sweete birthens/' And in lijk maner dew vndirstondingis mo wen be touun to
' scid there thus, MS. (first hand, but the whole written on an erasure). - therto, MS,
THE SECOND PART. 263
the othere preieris mad to the cros, and rehercid bi- Chap, xviii. fore in the xiij^ argument in the [x^J ^ chapiter of this present ij^ partie.
xix. Chapiter.
Neuertheles, thout bi these vj. reulis these preiers, These six rules
, . , 1 • 1 Till -t ^^^ ^ sulficient
whiche mowen be seid as mad to the cros, mowen be vindication of the
T/.. . oi 1 / 1 ,1 ' prayers offered to
saued fro mconuemence '^ and vnaccordaunce, (and that-the cross ; yet for the dew vnderstonding which mai be touun to shaii be laid hem bi these vj. reulis,) tit also sureli and vndoutabili their use and
,. . T • 1 r- ' • 1 lawfulness shall
tho preiers mowen be excusid iro mconuemence, and ^e made yet mowen be mad ful alloweable, fair, and honeste bi the vij^. and viij®. reulis or supposiciouns whiche now schulen be put forth.
The vij^ reule or supposicioun myche lijk to the ij^ The seventh rule. reule is this ; Whanne a man doith or sufFrith a deede anything by the
T. ,,. ,.,. ,. ... intervention of
bi eny thing which is a meene prouokmg or stiring any provocative notabili the doer or suffrer for to it do or sufFre, or be said that the
,.-... n • ,11 .1 , medium itself
which IS in eny other wise a notable meene therto, does it, as help- it is woned be seid that thilk meene dooth the deede ; mediation. Proof
1 . 1 . T ,1 J ,1 m 1 1 ',1 ' of the rule from
m this vnderstonding, that thilk meene helpith and Scripture and
fortherith in meenyng that the deede be don of his
veri doer : as, if lohun be a prouoking meene that
the King ^eue^ to me xx*'. pound of ^eerli fee, whilis
lohun preieth the King that he so do, it mai be seid
and is woned be seid that lohun dooth and teueth
to me thilk fee, and his preier doith and teueth to
me the same fee ; in this vndirstonding, that lohun
meeneth or helpith, and fortherith in meenyng that
the teuyng be doon, and his preier doith in meenyng
A space left in the MS. for the below, where in (at the end of the
number.
^ in conuenience, MS., and so just
line) has no hyphen. 3 yueth, MS. (first hand).
264
PECOCKS REPRESSOR.
Chap. XIX. that the same teuyng be doon. This reule is open bi experience. Also in Holi Writt the colour of this present vij®. reule is ensaumplid and vsid. Forwhi, lames the v®. chapiter, it is seid thus : If eny of low is sijJcy lede he in i-)veestis of the chirche, and preie thei for /lim, and anointe thei in the name of the Lord : and the preier of feith schal saue the sijk man. Lo how Holi Writt seith that the preier schal saue the sijk man, not withstonding that in very trouthe of propre speche neither the preier neither he that preieth dooth thilk deede of sauyng, but God aloone doith ^ thilk deede of sauyng ; and the preier wirchith oonli as a meene in prouoking ther to, and the man preiying wirchith also oonli as a meene pro- uoking in to the saaf sauyng. Thus it is open that the vij^ reule is witnessid bi Holi Scripture to be trewe. The cigiith rule. And if this rcule be trewe, certis thanne folewith
Wc may lawfully . ...
pray both lo the thcr of that the viif. reule or supposicioun is trewe,
man andto the , "^ ■"• ^ .
provocative wliicli is this : It is allowable that y seie thus : ''I
meuiuiu to per- "^
form our peti- «« preic lohuu forto teue to me the seid fee:" and
tions. Proof of ^ . 7 . '
the rule. {I {^ allowable that y seie thus: "I preie the seid
" preier of lohun to be maad to the King, that " thilk preier ^eue to me the same fee of xx". pound." For whi; if this speche is alloweable : " lohun teuyth - " to me the seid fee of xx*'. pound ; " and if this speche be alloweable : *' The seid preier of lohun " teuitli ^ to me the seid xx*'. pound ; '' certis thanne it is alloweable that I seie thus : " I preie botlie to
' (loith is interlineated in a later (?) hand.
2 yeuyth and %euith (as well as prouid below) are not forms used in the body of the MS. : they occur in the midst of words written on erasures, which are very extensive
throughout this paragraph, two- thirds of which have been re- written in a very similar style, but not by the same hand as the rest. The y, which the original scribe dots, is here undotted.
THE SECOND PART. 265
" lohun and to his preier, that thei jeue to me the chap, xlx. *' seid fee of xx". pound." But so it is, that euer- either of the ij. former seid spechis is alloweable. Wherfore euer either of the ^ ij. spechis of preiers ben also allowable. The first premisse is open ynout, as is prouid bifore bi the vj^ reule and his proof And that the ij^ premisse is trewe, it may be prouid thus: To this speche, " lohun teueth to me this seid fee " of xx^\ pound/' and to this speche, " His preier " teueth to me the same xx". pound/' the dewe vn- dirstondingis ben these : " lohun is meene that the " seied fee be touun to me, and his preier is also " meene that the same seid fee is touun to me," as schewith the vij®. reule. And open it is bi the v®. rewle that this vndirstonding is allowable and con- venient ynout. Wherfore the ij^ premysse is trewe. And so nedis the conclusioun of the bothe premyssis is trewe, namelich sithen in lijk maner lijk verrili the dewe vndirstonding of this speche : " Y preie '^ lohun that he teue to me the seid fee, and y preie " his preier forto Jeue to me the same fee/' is this : '' I preie lohun that he be meene into the teuyng of " the seid fee, and y preie lohun that he make the *' preier of him to be also meene into the same *^ teuing of the same fee," as it is open bi the vj^ and bi the vij^ reulis. And this vndirstonding is allowable and conuenient ynout. Wherfore nedis folewith that the seid conclusioun is trewe.
And thus these vii^ and viii®. rewlis schewen openli These two last
o o I rules prove the
vnout and sureli ynout, that ech of the preiers lawfuhiess of aii
J 7 'J /' ^ the prayers
whiche semen to be mad to the crosse (and rehercid ^efp^'^ cited,
^ which are made
bifore in the xiii^ arorument) is alloweable and con- iv appearance to
o i:> J the cross. A full
uenient ynout. Forwhi the vij^ and viij^ ^^ulis ^JP^^^g.^^^^^^^^^ schewen that the dewe vndirstonding of the firste «"^ "^ ^^^^^^
"-' prayers.
' tu&se^ MS. (first corrector).
2G6
PECOCK S REPRESSOR.
Chap, xix; preier there rehercliid in the ympne, Vexilla Regis jyrodeunt, is this : " O thou God, bi whom ' the cros is " the prouocative meene of oure oon hope in tyme of '' this passioun, encrese rittwisnes to men hauyng pite, '' and [make] that God teue for^euenes to gilti men ;'' and sotheli so the cros is therto prouocatijf meene. Forwhi God bi biholding to the cros is stirid and prouokid forto do alle maners of good to us, sithen a cros was the instrument wher yn Crist, in sum maner of deseruyng, deserued to us al oure good And for as miche as if we desire and jDreie that the cros be such a prouocatijf meene into the seid teuyng, thanne oure desijr therto schal encrece and be the gretter ; and aftir that oure desijr schal therto be the grettir, God schal make that the crosse schal the more pro- uoke him or schal make him silf so that he the more be prouokid bi the cros into the seid forteuyng, — therfore it is not veyn but it is ful profitable that we desire and preie to God, that he tens to us oure goodis in this now spokun vnderstonding, that the cros be meene into the teuyng to be doon to vs fro God him silf as the verry doer and jeuer therof. Neuertheles, thout this preier be mad as in voice or in inward speche to the cros, ^it in the trewe vnder- stonding therof it is maad to God, as is now next bifore expowned. A similar cxpia- And eucu as it is now answerid bi the vij«. and ph^nSfuho' viij^ rewlis for iustifiyng of the first there rehercid iUTheJjuSca- preier maad (as in voice thouj not in the vnder-
' The erasures on both sides of the leaf have produced holes in the MS.: between whom and ihe are traces of another letter, in the hand of the corrector, either p or possibly the Saxon ih, having a trace of some contraction above, or perhaps a
mark intended to cancel it. Pos- sibly we should read this the cros, but more probably the text, as edited, is correct. Much of this paragraph is re-written on an era- sure.
THE SECOND PART. 267
st ending) to the cros, so in lijk wijse it mai be an- chap, xix. swerid bi the same vii^ and viii^ reulis into the tio^oftiiemto
•^ "^ be found in
lustifiyne: of alle othere preiers there maad (as in Pecock's 5oo^ 0/
•^ ^ A \ worshipping.
voice thou^ not m the vnderstonding) to the cros, whiche ben rehercid bi fore in the xiij^ argument. And for that this is open ynout, therfore more speche therof y ouer passe. In other wise into iustifiyng of the seid preiers mad to the cros, I haue answerid in The hook of ivorschiping, the ij^ parti, the iiij®. chapiter. Chese the seers which of tho answers to hem lijkith; for these answers here mad and the answer ther mad ben vndoutabli and at fuUe ^ euydently trewe.
XX. Chapiter
For answere to the xiiij^. and xv^ argumentis to the fouk- gidere vndir oon, y sende bifore these iii. reulis or fifteenth
. . '' Arguments
SUppOSlClOnS. ANSWERED.
Oon is: That a man schal haue more feruentli hise Three rules pre- affecciouns and loues anentis his loued freend, whanne rule. 'Alnan^yill and whilis thilk freend is at sumwhile present per- more fervently sonali with him and bisidis him, than he schal haue, ws friend whue if the freend be absent alwey and not personali pre- while absent. sent with him. This reule is openli trewe bi expe- rience. Forwhi, (not withst ending a man talke and speke of his freend at the mete table or in sum other place, and haue as good affeccioun as he can haue upon the same freend in such absence,) tit if in the meene while the freend come into him personali and sitte doun with him, he schal haue miche gretter af- feccioun vpon the seid freend than he hadde in the freendis absence. Wherfore this firste reule is trewe.
1 the fulk, MS. (first corrector). The whole of this paragraph is rc-'written on an erasure.
268
PECOCKS REPRESSOR.
Chap. XX.
The second rule. If our friend be not actually pre sent, our affec- tion is increased by imagining him to be pre- sent. Proof of the rule by ex- perience.
pre by
The ij^ reule is this : If a mjin wole encrese his gode affeccioims aneiitis his absent freend, whilis he mai not haue the same freend visibili present, it is profitable to him that he ymagine thilk freend to bo with him present bodili. This is euydentli trewe bi assay of experience to alle hem whiche teuen hem wijsly to the bisynes of contemplacioun, namelich in the bigynnyng of her contemplatijf lijf. Wherfore this reule is trewe.
Also thus : If the freend were bodili visibili pre- sent, thilk presence were best forto gendre the seid afFeccioun. Wherfore the other next present being of his freend, which is next aftir his bodili present S'lwn^h^ftV?'^ visible being, is the next grettist meene aftir his bodili visible presence into the gendring of the seid affeccioun. And thanne ferther thus : But so it is, that thilk present beyng of the freend, grettist aftir his bodili visible presence, is his presence in ymagi- nacioun. Wherfore this present ij®. reule is trewe: That it is ful profitable into gendring of afFecciouns upon the absent freend, that the desirer of the aflfec- cioun haue ymaginacioun that thilk freend is in^ bodili maner present.
The iij*'. reule is this : It is esier forto ymagyne a thing absent to be present in an other thing lijk therto, than withoute eny other thing lijk therto.
the rule uy rea- son. Bodily presence being the best means of calling out our afTection, pre-
tion, M'hich is the next nearest presence, is the next best means,
The third rule. It is easier to imagine an absent thing present by the
li^eft uian w![h^- Forwhi euery thing lijk to an othir thing bringith Soof of\h?ruic, into ymaginacioun and into mynde better and lijtir
and illustration '
from the cal- endar.
and esier the thing to him lijk, than the thing to him lasse lijk or vnlijk. And herfore it is that miche esier men schulen ymagine the dai of Cristis birthe to be present in the dai as lijk therto markid in the
' The preposition in (occurring at the end of the line in the MS.) is joined by a hyphen to its sub- stantive, thus showing that in-
stances of apparent junction of prepositions to their substantives are not purely accidental.
THE SECOND PART. 269
^eer, than in an other dai not so lijk therto ; and chap, xx. men schnlen esier ymagine the dai of Cristis resurrec- cioun and the dai of Pentecost in the daies therto assigned bi more lijknes in the teer, than in o there daies lasse therto like.
Now after these thre reulis and vpon hem y pro- Now the crucifix
-'• "^ ■"• or cross serves to
cede thus : Ech man hath nede forto haue gode aifec- "lake us imagine
. * . Ciinsttobe
ciouns anentis Crist, as upon his best freend ; and this visibly present ;
^ -^ and the prayers
freend teueth not to us his presence visibili ; wherfore toward it on it is profitable to ech man for to ymao:ine this freend ^fre said to
^ »/ o Clirist imagined
be present to us bodili and in a maner visibili. And ^o be then pre-
sithen herto serueth ful weel and ful myche the ymage
of Crist crucified, whilis and if the bih older ymagineth
Crist to be streitt abrode bodili thorut the bodi of
the same ymage, heed to heed, hond to hond, breste
to breste, foot to foot, — therfore the oolde practik of
deuoute Cristen men was forto so ymagyne ; thout
thei knewen and bileeueden weel ynout, that it was
not so in deede as thei deuoutli ymagineden. In this
jnnaginacioun thei helden hem silf forto meete bodili
and presentli with Crist in Palme-Sunday, in which
dai leerli thei ymagineden the same firste dai be in
which Crist came visibli riding into Jerusalem and
was mett of the lewis singing to him : Osanna to the
sone of Dauith. And so al what in suche proces-
siouns was seid and sungun toward the crosse in eelde
daies of the chirche in Palme-iSundai was seid of Crist
and to Crist ymagined to be bodili present with and
in the crucifix or crosse, which the peple in proces-
sioun bihelden.
And herbi tit into ferther encrecino- of deuocioun The ceremonies
i/^« I'l /-N" 1 ' "^^^ ^'^ Good,
and good aneccioun to be gendrid upon Crist, thei Friday to be
• T ,, , PI ' n explained on the
crepiden to ward and to such an ymage of the crucifix same principle, in Good Fridai ; not as thout thei crepiden thanne and there to noon other thing saue to the ymage, but that thei aftir her ymaginacioun crepiden to the persoon of Crist, which bi her ymaginacioun was
270
CnAPjcx. bodili strei^t forth with the bodi of the ymage. And jit ferther into more loue and good affeccioun to be gendrid, thei kessiden the feet of the ymage ; not as that the feet of the ymage weren al that thei there kissiden, but that ther with thei kessiden the feet of Crist whom thei ymagineden to be there in bodili maner present. And this deuout practik, namelich in his outward deede, abidith jit in al the West Cliirche a this ^ side Greek lond ; how euer it be of the inward ymaginatijf deede, whiche (as y trowe) abidith ful litil or noutt, — the more harme is ! And so it mai be seid that no thing is seid and sungun to the nakid and bare crosse in processioun of Palme- Sundai, nei- ther eny creping or offring or kissing is maad to the crosse in Good Fridai ; but al this is doon to Cristis persoon in his manhede, which is 3rmagined there to be in and with the ymage crucified and streitt thoruj the ymage crucified, heed to heed, bond to bond, foot to foot ; thout it be not trowid so to be, but thout the contrarie is trowid to be. And herbi is sufficient answere touun to the xiiij^. and xv^ argu- mentis to gidere. These argniments Who eucr schal clcerli and perfitli vndirstonde the
will also vindi- ,.,• ^ -n -,
caio tiuMjcvo- answere which is now biiore maad to the xlllJ^ and iinasosbykissins: ^^e arefumentis, he schal therbi take sufficient ground
the hands which '^ "^ o ' i n c
toadied them, forto excuse fro blamc and fro vnfruytful and lewid
As our affcetion ^ ^^ ^ j
towards^christ crouemaunce allc tlio whiche wolen touclie with her creased if we houdis the fcct and othere parties and the clothis of
couUl actually iiv^^-i-v^^'j r
s^Tt'is'hi-^^"^'^' ymf^^is, and wolen thanne aftir sette to her visage toShi-Vtr ^'^^ ^0 ^^®^' ^^^ ^^^^ ^^ ^^^^ mouthis her tho hondis, iniciiix wu"i'?ur with whiche in the now seid maner thei touchiden conseque'^.tiy''''' ^^^^ y^agis or the clothingis of the ymagis. Certis,— wu'iMmr mouth sithcu it is opeuH knowe for sooth, that thou woldist toucS\he"^^^ be rijt weel plesid and thou woldist myche make
athis, MS. See note on p. 268.
THE SECOND PAET. 271
therof, if Crist were now in ertlie in a greet prece Chap, xx.
of peple, and thou my^tist come so ny^ that thou j.'J^^^e.^as we^
schuldist touche with thin hond hise feet or his hond ^^;^o^^.f;^^j5
his breste or his cheke or hise clothis, and woldist ^J^^^^'^^^^J^^^^^J^
therbi gendre to thee bi so myche the more afFeccioun ^'j^^'^^^yi^^J*^®
anentis him than if thou myttist not so touche him^°^^^^-
or his clothing, (euen ritt as we han experience that
oon persoon gendrith more loue to an other, if he
biclippe him in armys, than he schulde, if he not
come so nyt to him and not biclippid him,) — it muste
nedis folewe, if thou ymagine Crist or an other Seint
for to be bodili streitt thoru^out the bodi of the
ymage, that thou schalt gendre, gete, and haue bi so
miche the more good affeccioun to God or to the
Seint, that thou dost to him touching him in the
ymage as bi ymaginacioun. And sithen what a man
mai not haue and do at the next and immediatli,
he wole be weel paied and weel plesid for to haue
it mediatli, (that is to seie, forto haue it arombe
and bi a meene,) it folewith that it is coueitable
to a man into the gendring or the contynuyng of
such seid affeccioun to God and to Seintis for to
desire haue, and for to gete to him and haue vnto
his visage or i^en or mouth the touche of Cristis
feet or of his mouth or of his hond or breste bi
meene of the touche which the hond getith fro hem
and vpon hem immediatli ; (euen as thou woldist
be weel plesid, if tin freend, whom thou louest and
which loueth thee, wolde sende to the a cosse or an
handling or a biclipping or eny other bodili touching
bi a meene persoon receyuyng thilk cosse, handling,
biclipping, or othere touching of him immediatli, and
delyueryng to thee as fro him mediatli :) namelich
sithen the nature of loue bitwixe persones [is] forto
be a moving in to oonyng and ioynyng tho per-
soones to gidere, in so miche that if tho persoones
mitten make euereither of hem forto entre into the
i
272 pecock's repressor.
Chap. XX. ful hool pcrsooii of the other of hem and forto be strei^t thorut out the bodi or persoon of the other of hem, than were had a greet entent and purpos into which her loue enclyneth ; euen rijt as hate bitwixe twey persoones bi his nature labouiith and moueth into departing and disseuering and into rombe dis- taunt being of euereither of hem from the other of hem atwyn. Thus the least And SO, therforo, the leest degree of oonino: or
union to the per- ' ' & *=>
sahifinm\?Ls ^^J^J^S ^^ ^ ^^^ ^^ Goddis persoou or to a Seintis port?onabi""^its P^^^o^n is a meeuc forto gendi'e loue anentis God or trations^from^"''* ^^^^' Seiut, and forto continue and encrece the loue course "^^^'" hifore gendrid ; and that more or lasse aftir that thilk ioynyng or coupling to Goddis persoon or to the Seintis persoon is more or lasse nyter or romber. Seen we not that, if a man loue a child, he wole sette his cheke to the cheke of the child, his ite to the childis ize, his forhede to the childis forhede, his nose to the childis nose, and therbi the more loue is gendrid anentis the child ? Whi not in lijk maner the more loue and good afFeccioun mai be gendrid anentis God or a Seint bi such touche to be maad bi the bifore sett ymaginacioun to God or the Seint? Whethir not oon man schal loue bi so miche the more a lord, if he mai be admyttid for to come so nyt that he lie with the lord in oon bed? And if he mai not be admyttid into so greet ny^nes, ^it if he mai be ad- mittid for to ligge in the same chambir with the lord, certis therbi schal good loue and affeccioun be gen- drid. And therfore such good symple bisynessis bifore spokun, whiche lay persoones doon aboute ymagis, outten not be scorned neither be rebukid, but if the scorners or rebukers ther yn schewe that thei knowen ^ not al what mai iustifie tho symple persoones deedis.
> knowe, MS. (first hand).
THE SECOND PART. 273
In an other maner to such creping toward an ymnge chap. xx. crucified and to such kissing doon to the ymagis feet, Furtiie^stm. and (bi lijk skile) to the now seid handling y haue kincis^of dewtlon answerid in The booh of worscJiiping, the ij^ parti, fouiidmPecock's the iiij^ chapiter. Of whiche answeris euer either is im.' ^ ^"^^ ^ ^^^' good ynou^ and trewe ynowt, and neuerneither of liem is contrarie to other of hem ; and therfore chese the reder of this place and of thilk place whether this or thilk or bothe he wole holde.
I haue bisett the leno^er bisynes forto answere suf- The reason for
^ . ,,. 1 1 T ^ "-P .... the length of
iicienth and cleerli to the xiii . and xiiif. and xv^. t^« ^^piy to the
111. r»-rk rn thrcc last argn-
arsfumentis, bi cause that m tho deedis of Palme-Sun- ^lents of the
. . . Lollards.
day and Good Fridai, where upon the xiij^ and xiiij°. [and] XV®. argumentis rennen, the aduersaries holden to be greet and cursid wickidnes. Not withstonding that if the conceitis ben had in vce, whiche the bifore^ reulis teuen and techen, alle tho deedis doon in Palme-Sundai and in Good Fridai schulen be doon ful miche holili and blessidli and ful profitabli into making the doer strong and mytti in othere tymes forto do and sufFre for the loue and the lawe of lesus Crist.
Neuertheles this y wolde that ech man knewe, (and stm, though herto y wolde that ech man toke hede,) thout the devotion rightly
^ „ , .,..,,^ understood are
excercise and ,vce oi suche now seid visible signes, profitable at cer- doon in deuocioun and with vndirstonding of tho are not to be so
T.i.i . T -I n 1 1 T I exclusively at-
sisrnes what thei bitokenen, is o:ood and prontable to tended to as to
^ , , . 1 .T T 1 PI 1-1 put God's word
be had at certem whins, namelich oi hem whiche out of sight.
This is as much
kunnen not rede or moun not here the word oi God superior to such
. exercises as
red or prechid to hem, — lit y wole not that men sunlight to
^ ^ , ^ . . moonlight.
schulden- haunte as it were alwey the excercise m suche visible signes, whanne thei coueiten to be mad spiritual, sweete, and deuoute with God, and stronge forto do and suffre for him ; neither that thei haunte
' Probably we should read bi/ore I ^ schulde not, MS. (first hand). seid. I
S
274 pecock's repressor.
Chap. XX. SO miche or so offce the vce of suclie visible signes, that thilk haunte and vce lette hem fro vce of a better excercise ; and speciali that he not drenche al the leiser, which tho men mitten and 'schulden haue forto reede or heere the word of God vndirstonden sumwhat of hem or declarid sumwhat to hem. For certis, how the sunne passith in cleernes, cheerte, and coumfort the moone, and as a greet torche passith a litil candel; so in these seid pointis reding and heer- ing in Goddis word, which is an excercise in hereable j signes louun to us fro God, passith in cleernes of
I teching and in cheerte of delijt and in coumfort of
( strengthe ^euyng forto do and sufFre for God in his
' lawe keping al the excercise had, or which can be
had, in suche now bifore seid visible signes deuisid bi man. The word of God The experience had in this mater is so sure, that
IS proved both i^. iiip • -i it • •!
by experience tlierforc v am bold forto it knouleche : m so miche
and by Christ's . "^ . i i . . i • i ^ •
remark to be the that it IS wccl aspicd bi assai whi '■ Crist was moued
true hfe ol man, ■•■
Yet this word is forto scic, that "man lyueth not oonli bi breed, but
not Scripture *'
o"iy. " bi ech word which passith fro the mouth of God.'' ^
Certis to hem which assaien of thilk word it is (as
it were) so deliteful as her lijf, so weel teching and
dressing, that withoute it can be to hem (as it were)
I no good lijf. And tit al this vndirstonde not y of
' the Bible aloon, as summen ouer vnredili and ouer
myche syngulerli vndirstonden.
Here eendith the if. iKirti of The Eepresser.
» which, MS. (first hand). | - See Matth. iv. 4.
THE THIRD PART. 275
And here higynnetJi the iif. 'parti of The Eepresser.
i. Chapiter, The \Yf. principal gouernaunce, for which many of The landed pro-
.1 1 . r. 1 1 . , . , , . . T . -r-. Perty of the
the laiie blamen vniustli the clergie, is this : Persoones clergy is the of the clergie receynen, holden, and occupien lordschip complained of.
PI 'IP IT -,. . 1. 1 1. Some men con-
01 housis and leeldis, not oonli m which thei hem s^^er those clergy
•IP 1 n 1 1 • I 1 • 1 'IP T who defend the
sill dwellen and which thei hem silf tilien, but also possession of im-
, moveable pro-
which thei hem silf setten forth to be fermed of perty, whether
great or small, lo
othere occupiers, and receyuen rente therfore of the \^ "^ a state of
\ ^ -^ damnation.
same occupiers. Certis summe persoones of the lay peple beren an bond this now seid iij®. principal gouernaunce to be atens the lawe of God, how euer litle or fewe tho vnmouable godis ben ; and therfore thei beren an bond that alle tho persoones of the clergie whiche willingli contynuen the now seid iij^ principal gouernaunce ben thorui al thilk while in state of dampnacioun, what euere gode deedis thei doon.
That this bering an bond is vntrewe, (and that for six conclusions
,,,,, .,... .., . , shall be made
that the seid iije. principal gouernaunce is not at ens against their
the lawe of God,) y schal proue bi yj.^ conclusiouns ;
of whiche the firste is this : The seid iii^ principal the fiest
>} ^ -I^ CONCLUSION".
2:ouernaunce is not atens Holi Scripture of the Gold The institution
o / -L IS not contrary to
Testament neither of the Newe Testament. theoidorNew
Testament.
That this conclusioun is trewe for his first parti, y the piest proue thus : If Holi Scripture of the Gold Testament fkom the old schulde forbede the seid gouernaunce, it schulde so for- the piest con-
T 1 1 • P.I • 1 P, • CLUSION. No
bede bi summe oi these processis nowhere anoon aitir text of the oid
pi'i • 'i T^T • ••• Testament for-
to be rehercid ; oi which oon is writun, JNumeri xviif. bids it. certain c., where it is seid thus : And the Lord seid to Aaron, The first text. *
' (Num.xviu.)
«/., MS.
S 2
276
PECOCK S REPRESSOR.
Tlie second text (Deut. x.)
'[^^' Ze schulen^ not weelde eny thing in the lond of Item, neither le schulen haue jyart among hem ; I am thi part and heritage in the myddls of the sones of Israel. Forsothe y yaf to the sones of Leuy alle~ the tithis of Israel into possessioun for the seruice, hi which thei seruen me in the tabernacle of hoond of pees, that the sones of Israel neize no more to the tabernacle of boond of ])ees, neither do deedli synne. To the sones aloon of Leuy, seruyng me in the taber- nacle and hering the synnes of the peple, it schal he a laivful thing euerlasting in youre genera- ciouns. Thei schulen^ weelde noon othir thing, and thei schiden be apaied with the offring of tithis, ivhiche y departid into vsis and necessaries of hem.
An other processe is writun, Deut. x^ c., where Moyses seide thus : In that tyme y departid the lyn- age of Leuy, that it schulde here the arhe^ of hoond of pees of the Lord, and schulde stonde bifo-re him in seruice, and schidde blesse in his name til into present dai ; for which thing Leuy hadde not part neither possessioun luith hise britheren, for the Lord him silf is his possessioun, as thi Lord God hihizie to him.
The iij''. processe is writun Deut. xviij^ c. in the Ijigynnyng, where Moyses seide thus : Preestis and dekenes and alle men that hen of the same lynage schulen not haue j)art and heritage with the other c peple of Israel, for thei schulen etc the sacrificis of the Lord and the offringis of him. And thei schulen not take eny other thing of the possessioun of her britheren, for the Lord him silf is the^ heritage of hem, as he spah to hem.
The third text, (Deut. xviii.)
' schulde, MS. (first hand), appa- rently, t
^ (die is added in the margin hy a later (?) hand, the same which
rubricated tlie IMS. apparently : it occurs in "Wiclif's version.
=* ark, MS. (first hand).
"• the is interlineated by a later hand.
THE THIRD PART.
277
The iiij^ processe is writun losue xiij^ c. in the chap. i. eende, where it is seid thus : Forsothe losue ^ yaf not ^jjfsh?xiiii*'^''*' possessioun to the lynage of Leuy, for the Lord God him silf of Israel is the possessioun of Leuy, as the Lord spah to him.
The v^. processe is writun Ezek. xliiij^ c., where The fifth text. God in discryuyng the lijf which preestis of the oold lawe schulde lede, seide thus : Forsothe noon heritage schal he to hem: y am the heritage of hem. And le schulen not zeue to hem possessioun in Israel; , for y am the possessioun of hem.
The vj^ processe is writun Ecclesiastici xlv°. c., Sg^jii^^^y^^^f * where of Aaron and of hise sones Scripture seith there thus : Thei schulen ete the sacrijicis of the Lord, which he yaf to him and to his seed ; hut in the lond of his folk he schal not haue heritage, and no part is to him among the folk; forivhi God is the part and heritage of hivi.
But so it is, that these now rehercid textis and Ti^esc texts ex-
^ plained. They
processis meenen not ferther than that the preestis only refer to the
•I ^ first partition of
and dekenes of the Oold Testament schulden not haue *^^ ^^"^^ ^^
Canaan among
part and lott in the firste parting of the lond of ^^e tweivc^tribes lewry to the children and kinredis comyng out of ^^^'^^^^^.^Jj^^^J® lacob, as it is open ynou^ to ech man diligentli JjJ^^^g^^'^^^^g reding the placis out of whiche the now alleggid iJJlifSX^Ls?^' textis ben drawe. And also ellis God schulde haue f^he? wSys^^so^ be contrarie to him silf in hise owne ordinauncis, as ^{^^(J]^ Sta-^ schal be open aftir in this present chapiter, (bi the ^f^'^JJ^'J''^^^*^^^^^ iij^ argument,) and bi^ the iiij^ chapiter. Wherfore no JJIIes^hoS.^ strengthe of the seid textis gooth not so fer as forto forbede to preestis and dekenys of tho dales forto haue lordschip of immouable godis bi othere weies,
^ Pecock should have written Moijses. Wiclif's version has he yaf not, &c. ; where however there is a various reading Moises, which
is expressed in the Hebrew and in the authorized version.
2 bi is interlineated by a later (?) hand.
278 tecock's repkessok.
Chap. I. clejmies, and rijtis dyuers fro the firste departing, soortinor, and lottinor of the al hool lond. For her of the pleyner vndirstonding it is to wite that lacob hadde xij. sones, out of which xij. sones camen xij. large kinredis of peplis ; of whiche xij. sones the names were these : Ruben, Symeon, Leuy, ludas, Isa- char, Zabulon, Joseph, Beniamyn, Dan, Neptalim, Gad, and Aser ; and the oon of these xij. sones and the Idnrede which came out of him, (that is to seie, Leuy and hise children or kinrede,) God chase to be preestis and dekenis as for the tyme of the Gold Testament. And for the reuerence which God wolde be touun to Joseph, being oon of the xij. seid sones, God wolde that hise children and kinrede comyng out of him schulde be rekened and be takun for ij. kinredis vnder the names of hise ij. sones, whiche weren clepid Effraym and Manasses ; and so God wolde that xij. kinredis of lacobis children schulde be bisidis the kinrede of Leuy, which God chase into his clergie for tliilk tyme of the Gold Testament, not withstonding that lacob had not but xj. sones bisidis his seid sone Leuy. To whiche now seid xij. kinredis God bade that al the lond, (which was afterward clepid lond of lewis, and into which thei schulden entre bi con- quest for special graunte mad ther upon to hem fro God,) schulde be departid bi lott, whanne thei schulde firste entre into it after her comyng out of Egipt ; and the kinrede of Leuy, which God chase in to his clergie, schulde haue no part in this firste departing and lotting ; for God wole purueie in othere wisis for hem, as sumwhat is open bi the textis bifore alleggid, and sumwhat more -ther of schal anoon aftir here be seid. And into ferther purpos than in to this purpos now here seid strecchith not eny of the textis now bifore alleggid, as is open ynout to ech diligent reder of the processis in whiche tho textis ben sett. Wher- fore nedis folewith, that bi textis of the Gold Testa-
THE THIRD PART. 279
ment can not be founde that the seid iij®. principal chaki. gouernaunce was forbode to the clergie of the Oold Testament.
The ij®. argument to the same purpos is this : the second Thout God forbade that the kinrede of Leuy, bein^r ^rom the old
/ Testament.
as for thanne his clersrie, schulde haue part in the The lawfulness of
•in t • 11* n 1 Till ^^^^ endowment
seid nrste departmaj and lottms: of the al hool lond, of the priesthood
,., ,.p .,. is proved by the
as IS open bi the textis bifore sett m this i°. chapiter, fact that forty-
\ , , . ■•- ' eight cities and
tit God purueied for hem m other wise ; and bade, ti^eir suburbs
/ , ■■• ^ ^ were, after the
Numeri xxxv^ c., to al the hool multitude of the first partitipn of
. . ' 111 . Canaan, assigned
seid xij. kinredis receyuyng the al hool lond bi the to the Levites. seid departing and lotting, that after the seid depart- ing and lotting mad to hem of al the hool lond, they schulden ^eue to the kinrede of Leuy, being the clergie of preestis and dekenis, certein citees bi lott of her al hool receit with the suburbis of pasturis ligging to the same citees, that in tho citees the peple of clerkis myjten sufficientli ynou^ dwelle, and that in the seid pasturis of suburbis the same clerkis my^te sufficientli pasture her beestis. And in the performyng and exe- cuting of this now rehercid comaundement of God xlviij. citees with her suburbis weren ^ouun to the preestis and dekenes, as it is open, losue xxj®. c. And so, if good rekenyng in this mater be mad, it schal be founde tha the kinrede of Leuy hadde mo citees touun to hem than hadde eny oon other of the seid xij. kinredis, except the kinrede of luda ; name- lich sithen summe of the seid kinredis hadde not mo than ten citees in his part and lott of the firste departing and lotting, as it is open, losue xvj®. c. Wherfore needis folewith, that the Holi Scripture in the Oold Testament grauntid and licencid preestis and dekenys of thilk tyme forto haue in lordschip and in possessioun vnmouable godis, as citees, housis, and pasturis ; namelich so manye as thei hem silf, withoute into ferme to othere men leting, hadden nede or profit for to haue, holde, and occupie.
280 pecock's repressor.
cnAP^i. That al this whicli is take in this ij°. argument
oi(T'j\!^u!mcnt ^^^^'^*^ proue and conclude his conclusioun is trewe, tion was bouf '^ -^^ what is writun Numeri xxxv^ c. in the bigyn- c^cuS!'''^^'''^ "i^o ^^i^s: And the Lord spah these thingis to Moyses in the feeldi plcccis of Moah ahoue Jordan a'^ens lerico : Gomaunde thou to the sones of Israel that thei "^eue to dekenes of her possessioiins citees to dwelle and the suharhis of tho hi cuonpas, that thei dwelle in the citees ; and the suharhis he to heestis and werJc heestis: whiche suharhis schiden he strecchid forth fro the wallis of citees without forth hi cumpas in the space of a thousind pads; ayens the eest schiden he ij. thousind cuhitis, and azens the south in lijJc maner schulen he ij. thousind cu- hitis, and at the see that hiholdith to the west schal he the same onesure, and the north schal he eendid hy euen ierme. And the citees schulen he in the onyddis, and the suharhis withoute forth. Thus niyche there. Ferthermore, that this comaundement of God was executid, performed, and fulfillid, it is openli expressid, losue xxj*^. c., where mensioun is maad that to the dekenis were touun xlviij. citees with her subarbis in the maner now bifore comaundid bi God, and the names of tho citees ben there in the same chapiter rehercid. Wherfore what is seid and take into making and formyng of this present ij*". argument is trewe. J«E TiTiKD The iij^ argument is this :^ Ouer and bizonde alle
fuomtheOld the xlviii. citees with her seid suburbis, which God
Testament. '^ '
thJ^for'/'^ei'M ordeyned to be ^ouun to the clergie of the oold lawe, Sl'fVcd to\he°^ ^^^ licencid to ech persoon of the lay party forto allowed tifcm to }^^^^ ^^ ^^^^ ^^ ^^^ prcestis and dekt-uis of the seid ISdpnfpovt clergi his feeld and his hous, whetl.er he hadde hem KivJdVo ihemty ^^^ heritage or bi purchase ; and if he for deuocioun
wolde not bigge aten hem so iouun to the clerkis,
this is added in the margin by a later ( ?) hand.
THE THIRD PART,
281
but wolde hem abide for euer so ^ouun to the clerkis, chaf. i. tho ' hous and feeld schulden be the hous and feeld of the preestis and dekenys for euermore, as it is open ynout, Leuiticus the laste chapiter. Wherfore folewith that Holi Scripture of the oold lawe licencid and not forbade preestis and dekenis of thilk tyme forto haue in her lordschip immovable godis, (as ben housis and feeldis,) louun to hem thanne bi deuocioun of the lay peple, ouer and bitonde the xlviij. citees and the suburbis of pasturis, jouun to hem soone aftir the firste departing of the al hooP lond to the xij. kin- redis.
ij. Chapiter. To the ij®. bifore going argument mowe be touun answers of ^^
oppo-
ij. answeris, of whiche the firste is this: That tho Jj^JJ^^j^j^^^^j.^, xlviij. citees, of whiche speken the textis of the ij^ |rgumlnt?^'Tho argument, weren not ^ouun into the propre hauour JjJfy^^^Yif ciS and lordschip of the preestis and dekenys, but into ^^^JJ^JJf^g^o' ^"^ her vce oonli ; so that the lordschip and propirte of jjjgfy^^^^^^^'^jy tho citees abode in the lay persoones, whiche jauen *ccTpyTtiieVo- the perpetuel vse of tho same citees to the preestis S^those^wifo and dekenys. _ _ __ SS'ln'^lo"*™'
And into this answere thei wolen take ii. colouris, One plausible
. P TVT • ground for this
of the which oon is bi the text of JN umeri xxxv^ c., answer is the ex-
pression in Num-
allee-ffid bifore in the ii^ argument, for as miche as ]?ej;s, that these
CO JO' forty-eight cities
God seide there thus: Comaunde thou to the so7ies were give" to the
Levites to clivell
of Israeli that thei yeue to the dekenis of her pos- {^^^^^{{^^ ^'^^ sessiouns citees forto dwelle in Aem, and the s^c6- amounting to a
•^ ' ^ ^ right of use only,
urhis of tho citees in cumpas; that thei dwelle ^^2 ^^o^^ of possession.
1 So the MS., perhaps by some clerical error : thilk would be the most natural reading.
* Perhaps it deserves notice that
the scribe had written al the hool lond, but afterwards placed over the words the marks of transposi- tion.
282
pecock's repressor.
cnvp. II. tho toivnes, and the suhurhis be to heestis and help- ing heestis : whiche suhurhis schiden strecche withoute forth fro the vjallis of the citees hi space of^ a thou- sind paeiSj that is to seie, a myle. Thanne, sithen it is seid that tho citees weren jouun for to in hem dwelle, summen wolen thenke to folewe ther of and ther bi, that in this word "forto in hem dwelle" is expressid al the ri^t which the preestis and Leuytis hadden in tho citees ; and if this be trewe, that al her ri^t had into tho citees was for to in hem ^ dwelle, folewith nedis that al her ritt had into tho citees was the riit to vse tho citees, sithen in- dwelling^ is no more than an vsing ; and so folewith fei*ther, that bi thilk tift mad to hem thei hadden no ritt of lordschip, sithen ritt of vce is dyuers and departable fro the ritt of lordschip. That this is the The ij^ colour forto grounde and strengthe the
true view of tlio ., • n ji • mi * -ni /»
milt tcr appears scid answcre mai be this: Inat Lbron was oon of opinion, from the the scid xlviii. citccs touun to prccstis and dekenes,
fact that Hebron ., . "^ , ^^ ^ ^ - > ^^ - -r^i
\va.s in tho occu- as it IS opcn, losuc xx^ c. ; and tit this same Lbron Lovites, but in was* touun into the propre lordschip of Caleph, as
the possession of . / « ~ -r» i •! • ,i i n ^n .,
Caleb at one and IS ODCn, loSUe XV®. C 13ut SO it IS, that thllk Cltce
was not in propirte of lordschip to gidere and at oonis to Caleph, (which was a lay man,) and to the clergi of preestis and dekenis : and herwith open it is, that thilk cite was not in vce of Caleph ; for it was in the vce of preestis or Leuitis, as it is open, losue xxj^ c. Wherfore thei wolen seie to folewe nedis, that the seid citee was of Caleph as in propirte and in lordschip, and was of the clergie as for her vce without theryn had lordschij^. ^
the same time.
' of is interlineated by a later (?) hand.
2 inhem, MS.
' in dwelling, MS., and SO also on p. 283 and p. 288.
* 7cas is interlineated by a later (?) hand.
* lorschip, MS. The same cleri- cal (?) error occurs at p. 287.
THE THIRD PART. 283
Certis the seid answere may not be strengthid chap, ii, bi the i^ now rehercid colour or evidence. Forwhi J-epiy to the
first argument of
whanne a persoon makith a tifte, and to ejidere t^^ fi^st answer.
^ 7 ' o If a giver states
therwith the ^euer expressith his entent or ^e^de t^^^o^^^ctofhis into which and for which he makith his tifte, ^^AV^'^'lf/
7 ' not the gift from
thilk expressioun of his intent and of the eende J\eing a gift ; and
-t the expression of
entendid to be had bi the tift lettith not the ^sifti«^„««^■ 7 veyance of more
^ift to be a ^ift, but suffrith it to be a ^ifte as ^gj.tjhan is th^^^ ferforth as thouj he had mad the ^ift withoute the Sn5?g tSlt. expressioun or the open pronouncing of the same en- ^ifefJprinSpics tent or eende: as if a man wolde seie; "Y leue to j^^^^^^^^^g^^^® °^" *^^^ ''thee a^ peny forto spende it at the wijn •/' the ex- pressioun of his entent lettith not but that he ^eueth the peny, and makith the receyuer of the peny to be lord of the peny. But so it is, that whanne God seide that the laife of Israel schulde teue of her pos- sessiouns to the clergie of Israel citees to dwelle in hem ; here in these wordis is expressid the tifte, and therwith is expressid the eende which the teuer wolde be had bi the same tifte. Wherfore bi these wordis is not lett maad, that this same ^ifte into the now seid eende be a verri tifte ; as it schulde haue be, thout the eende of indwelling hadde not be expressid, but hadde oonli be entendid and hopid withoute expressioun. And so it is vntrewe, that ^ whanne it is seid that in these wordis "forto dwelle in tho citees" is expressid al the ritt whiche preestis and dekenis hadden into tho citees ; for more ritt than so is expressid in these wordis, Zeue to the dekenys citees. And the ful hool ritt is expressid in these to gidere wordis, Zeue to the dekenis citees forto dwelle in hem; for in the firste parti of these wordis is expressid the substaunce of the jifte, and in the ij^ parti of tho wordis is
a is interlineated by a later (?) I and unmeaning; probably it should
hand.
2 that seems to be superfluous
be cancelled.
common life.
284 pecock's repressor.
Chap. II. expressid a circumstaunce of the same jifte ; which circumstance is the eende for which the 2ifte is maad. And open to ech man it is. that the expressioun of a tifte is an expressioun of more ritt than is the expressioun of a circumstaunce longing to the same tifte ; thou^ it be the cheef and principal circumstaunce, worthier than eny othir circumstaunce of the same deede of tifte, as is now this present circumstaunce of eende. Wherfore herbi open it is, that the seid answere mai not be holpe bi the firste colour ; and that for this that sufficient answere assoiling is now touun to the same firste colour. Cf)iiririnationof Confimiacion to this answere, now maad atens the the language of samo firstc colour and the former answere groundid ther upon, mai be bi these ensaumplis. If a man teue to me a gowne that y were it, certis herof folewith that he leueth to me thilk gowne ; and thilk gown is myn in lordschip as verrili as, if he teue to me a pijnt of wijn forto drinke it, thilk wijn is mad myn in verri lordschip ; and as, if a man teue to me a peny to spende at the wijn, certis he teueth to me the peny, and the peny is myn in verri lordschip of it. Forwhi, if he wolde that y haue the vce of a thing with out en lordschip of the same thing, he wolde seie thus : " Y delyuere or y bitake to tliee this gowne *' for to were it ; y delyuere to ^ thee this hous forto " dwelle in it ; y delyuere to thee this feeld forto tile '' it : " euen as an oosteler seith to his gist ; " Sir, y " take tliis chaumbir to tou forto ligge in it; y take " this bed to ^ou forto slepe in it ; " and as oon scoler seith to an other scoler thus : " Y take this book " to thee, that thou leerne in it." And the oosteler seith not to his gist ; '' Y jeue to tliee this chambir, *' that thou reste in it; y ^eue to thee this bed, that
' to is interlineatcd, perhaps by a later hand.
THE THIRD PART. 285
'^ tliou slepe in it," neither the scoler seith to his CnAP^ii.
felow thus : '' Y teue to thee this book, • that thou
'' leerne in it ; " for certis, if he so seide, the receyuer
myjte cleyme the book for his in lordschip, as bi vertu
and strengthe and forme of tho wordis. And therfore,
sithen God seid that the lay parti of Israel '^schulde
*' jeue to the dekenys citees forto in hem dwelle, "
and seith not thus, "that the lay parti schulde take
" or delyiiere to the dekenis citees forto in hem
" dwelle/' it folewith openli ynouj bi likenes of these
now bifore rehercid ensaumplis, that it is to be vndir-
stonde and deemed that God wolde the dekenis to be
verri lordis of tho citees, whiche thei schulde receyue
bi tifte of the lay parti mad ther upon to hem. And
this is ynout a^ens the answere and his i^ colour.
That the i^^ colour bifore sett for to fortofie and Reply to tiie
** 1 • • 1 second ar;2:u-
strenofthe the same badde answere' availith not, lo ^ent of the first
°^ ^ ^ ^ ' answer. Hebron
y mai schewe bi this ensaumple. If the king of at the first aiiot-
•^ 1 o ment was made
Englond jeue to me a citee with manye villa gis f^utVt^hSecond theraboute in cumpas ligging, and sone aftir this tift allotment to the
1 oiD o> 7 Levites ; and so
y ^eue the same citee with hise suburbis to an <^ ther passed away from man Robert, reseruyng to my silf the seid villagis, ^aieb altogether. what schal herof folewe? Schal it be seid that Robert is not lord of this citee, aftir y haue ^ouun this citee to him ; and that, bi cause that bifore y was lord of the same citee bi tifte ther of maad to me bi the king ? AUe men mowe wite that it is not so to be holde and seid. Wherfore bi lijk skile, thout in the firste soorting and lotting of the al hool lond of lewis the cite of Ebron fille bi lott to Caleph, (and therbi Caleph was very lord of it, as it is open therof, losue xv^ c.) lit her of folew- ith not neither colour is worth forto seie, that ther-
' answere is inserted by a later (?) hand, which has erased and re-written the two lines preceding.
286 pecock's repressor.
Chap. II. fore afterward — wlianne the secunde lotting was mad for the xlviij. citees to be touun to the dekenes, and this ij°. lott fill upon Ebron, as for to be oon of tho xlviij. citees, as it is open, losue xxj^ c. — this Ebron herwith mytte not be in the lordschip of the dekenis, bi cause the same Ebron was 2ouun bifore into the lordschip of Calepf. And so open it is herbi, that the ij^ bifore sett colour helpith not the bifore seid mad bad answere. This answer, Fcrthermore thoui the seid answere mytte lette
even supposins it.. / -, • ^ ^
were a refut.ition the if. biforc goiuon aro'ument, as treuthe is that he
of the second J & o £> > , . i i
argument, will may not Ictte ; (for the worse plite, in which the
not at all anplv *^ ^ •'•
to the third : for seid proces, Numeri xxxv^ c., mai be take aiens
it IS certain that ... /
the fields, which tliis iii^ principal pfouernaunce, is such that thilk
devout men gave ...
to the Levites, proccs is indifferent^ to bothe sidis, that is to seie, to
became their .....
hehioiSvT^f'^'' ^^® ^y°* pi'ii^cipal gouernaunce and to his conti-arie,) Siiaiiow "f ^^ }^^ thilk answere mai not lette the iij®. bifore going argument fro his proof Forwlii as it is open, Le- uiticus the laste chapiter, tho housis and tho feeldis,^ whiche weren louun to the preestis and dekenis bi deuoute vowis of the comoun peple, fillen into lord- schip of the preestis and dekenis ; thout it be seid there sumwhilis, that thei weren touun to God and weren halewid to God. Forwhi of a feeld so touun bi vow in a certeyn caas it is seid there thus : Whaome the dai of iuhile schal come, the feeld schal he haleivid to the Lord, and the hcdemid j^ossessioun perteyneth or longith to the riit of the preestis. Lo, how in the wordis of God these tweine stoden weel to gidere and weren trewe to gidere, that an hous or a feeld or a citee was touun to God, and tit was also therwith touun to preestis into her lordschip ; riit euen as in the same laste chapiter of Leuitik it is seid, that mouable godis (as money) weren iouun to God and
> in different, MS. | ^feeeldis, MS.
THE THIRD PART. 287
lialewid to God, and ^it thei weren maad therbi the chap. ii. preestis and the dekenis godis in lordschip. Forwhi the preestis and dekenis myiten turne thilk money into the lordschip of the lay parti, whanne euere dekenis hadden nede forto bigge ther with "wijn or corn or breed or othere to hem necessarie thingis.
Also thus : No persoon mai in his owne name sille Neither would
T ,.,. ,,.. , 11. 1 , .,it have been law-
eny good, which is not his m lordschip ; but so it fui for the priests was, that preestis and dekenis mytten sille to lay have sold the folk the housis and feeldis, which lai folk taue to them, unless God and to hem bi deuoute vowis, as is open ynoui, their absolute Leuiticus the laste chapiter. Wherfore nedis folew- s^^ch lands be-
•11 11 • ipiT r* 1 longed to them
ith, that tho housis and leeldis weren of the prestis absolutely, it is
.. . ■•■ hard to think
and dekenis m lordschip and not m vce oonli. And that the forty-
. iii'iii • eight cities were
if the preestis and dekenis hadden verri cyuyl lord- not also theirs in
^ ^ ^ ./ vf i\iQ same un-
schip vpon the housis and feeldis, which came to hem limited sense. bi tift * of the comoun peple aftir her first endewing in the xlviij. citees ; certis, bi lijk skile, it is not to be denied but that thei hadden veri cyuyl lordschip vpon the xlviij. citees receyued of hem in her firste endewyng, — namelich sithen noon skile of dyuersite is seen, whi the preestis and dekenys out ten not haue lordschip^ upon tho xlviij. citees, as weel as upon the othere immouable godis.
iij. Chapitre.
The ii®. answere which may be mad to the ii^ bifore The second pos-
.in !• f* 1 ' " •^ihle answer to
gome: argument sett m the nrste chapiter of this iif . the above-made
.1 !• mi i«i I'll- r»/-Mii second argument
parti mai be this : Thou J bi the bidding of God the Jf^^^^g^^® ^^^ preestis and dekenys hadden in her verri lordschip Although the
^ yist, MS., but without doubt j ^ lorschipf MS. accidentally.
288 pecock's repressor.
Cn.ir. Ill, tlio xlviij. citees with the suburbis of the same citees; Lcviteshad -?ifc herbi rose not this, that thei hadden env more of
forty-citiht cities / ' *^
assigned to them immouable godis in her lordschip and possessioun than
as their own by ° x r
God, yet it ^yas ^as nedeful hem to vse and occupie in her owne de-
not his will that ^
iSshouid'ijc i^^^^y^g- ^^d therto sownen tho wordis, Numeri piven them than xxxv^. c., whiche ben bifore rehercid in the firste
they themselves '
oJcHip^^'^ *° colour to the firste answere, whanne God seid thus, '^eue ye to the dekenis citees forto chuelle in hem: wherbi it wolde seme folewe ferther, that mo citees or othere citees than in whiche the preestis and de- kenys badde nede to dwelle yn, was not Goddis wil that schulden be ^oue to hem; and thanne folewith ferther, that it was not leeful thanne preestis and dekenys forto haue so manye housis and feeldis, that thei my^ten sette hem out to ferme and receyue teerli rentis for hem.
Reply to the To this auswcrc muste be seid thus : This answere
answer. It is . ..,.,,.
probably true scith sooth lu this, that it IS hkeh to be trewe that,
that in the first . ^ f, ,.
allotment of the m the firste endcwino: of the preestis and dekenys bi
forty-eight cities .... . — . .
the Lcvitcs re- the xlviii. citccs with her suburbis, thei receyueden
ceived no more ** , .
than they could no more of immouablc e'odis than was necessarie hem
themselves ...
occupy but the silf to occupic in her owne demenynff ; but whanne it
unlimited per- ^ ■•• j o '
mission granted is coucludid forto folcwc herof, that it was Goddis wil
to them to re- '
ceive lands from that the Same precstis and dekenys schulden neuer
the laity, which ^ •• ^ ^
might be sold aftirward receyue and haue into her lordschip eny
belorethejubileo "^ £ J
to another than immouablc cjodis, whiclic thei hadden no nede bi
the giver, and o '
uSe^retunicd ^^^^^^ ^^^^ occupie bi her owne indwelling or tiling :
Sgy^siiows certis it is to be seid, that this folewith not in
tiolf made iKe fo^^^i^s of godc argument. And also the contrarie
Slit and fuise. ■'^^^^^ ^^ folcwith of it wliicli was ordeyned of God
him silf to be doon, Leuyticus the laste chapiter.
Forwhi it was ordeyned of God him silf, that if a
lay persoon wolde ofFre and leue an hous or a feeld
to the clergie in the next teer bifore the iubile
teer, (^he, thou^ it were so ny^ to the iubile ^eer,
that it were not but iiij. or v. daies bifore the
iubile teer,) the clergye myite sille this hous or
THE THIRD PART. 289
feeld to an other persoon tlian to him which taue chap. hi.
it to hem. And thanne anoon aftir, as soone as the
labile leer were come, the same hous or feeld schulde
turne aten into the lordschip of the clergie for euer-
more, as it is open, Leuytik the last chapiter. And
as oon lay man mytte in this maner ofFre an hous
or a feeld to the clergie, so ij. lay men or iij. lay
men or xx. or an hundrid mytten so do, that ech
of hem schulde ofire and teue to the clergie an hous
or a feeld; the, and oon man myjte offre and teue
ij. or iij. housis and ij. or iij. feeldis, as is open
ynout io folewe of the proces tliere, which teuetli
such licence in general withoute eny restreynyng.
Here upon v argue thus ; In the next teer o'oin^: Hence it appears
T .r. ^ ", ° , ■■ . , .... ^ f.^ ^ that. after the
Difore the lubile teer, (the, m the nif. day bifore Levitos had been
/ ' ^/ ' , ^ 1 . 1 sufficiently en-
the iubile teer.) whanne the clergie was endewid dowed. they
/ ^ , , *=• ^ might at any
with immouable godis sufficientli forto exclude al nede time receive one
o ^ , , or more fields in
to haue more of immouable e^odis, the clersrie mitte perpetuity cou-
<=• -^ ° / sequently it
receyue an hous or a feeld touun to hem of the ^p<^?r^ed with
»' ^ / ... ^''od s will that
laife; (and bi lijk skile iiij. housis and iiij. feeldis ^ejjriesthood
touun to hem of the layfe ;) and the clergie mytte fj^^f?hSie^d\o
thanne anoon forth with sille hem to lay persoonis ^^^"Kg^tfe ^'^
othere and dyuerse fro the ^euers. And thou^ in the ^^^^ ^^^ out to
next teer folewing, which is iubile teer, the clergie
schulde as litle be nedi to haue tho housis and feeldis
as thei were in the iiij^ dai bifore the iubile teer,
tit tho housis and feeldis schulden needis bi the lawe
of God turne into the lordschip and possessioun of
the clergie, as is open, Leuyticus the laste chapiter.
Wherfore it accordid with the lawe of God and with
his ordinance, that the clergie myjte receyue^ and
haue mo housis and feeldis than thei hadden nede to
occupie in her owne demenys; and thanne folewith
herof, that thei myjten putte tho same housis and
recent MS., but a hyphen follows at the end of the line.
T
290
PECOCK S REPRESSOR.
Chap. Ill, feeldis into ferme and rente ; for ^ ellis tho housis and feeldis schulden^ not be to hem availing. ^iie ^oSess^ed ^^ ^^Y ^^^ wolde seie here, that in tho dales no shows^iilothat l^y persoon oujte Jeue eny hous or feeld^ to the
clergie of thilk tyme, saue wlianne the clergie had nede to occupie bi her owne vce thilk same or
the laity might give them more land than tho Levites could
occm^l^^fo that summe othere like hous or feeld, certis this seiyng
me^nt !iUowed%he ^^Y ^^ ^^ ^^^^^ P^^^ abak and be rebukid. Forwhi
possess^mises if ^^^^ seiyng were trewe, thanne the clergie schulde
tooccupy^an^d ^ot and ouite not sille anoon forth with eny hous
affords notrgu- OT feeld, which the lay peple hadde teue to hem ;
Se"enS'raent and tit pleiuli in the laste chapiter of Leuitik it is
priesthood wi?h Hcencid to preestis and dekenis for to sille the hous
fixed possessions. ^^, feeld which a lay persoon schal teue to hem ;
the, forto sille it anoon aftir the tifte maad to hem ;
the, and forto sille anoon forthwith to hem that
tauen the hous and the feeld or to othere per-
soones whiche tauen* hem not. And so bi al this
processe now bifore going (fro the bigjntinyng of the
firste argument mar kid in the firste chapiter of this
present iij®. parti hiderto) it is weel proued, that to
preestis and to othere clerkis of the Oold Testament
it was not forbodun bi the lawe of God forto haue
lordschip and in possessioun immouable godis ; but it
was licencid and grauntid to hem bi the lawe of God
for to haue in lordschip and in possessioun citees,
housis, and feeldis, and pasturis, — not oonli tho whiche
thei helden in her owne demenys, but also mo othere^
whiche thei my t ten sette forth to ferme and rente.
And therfore Holi Scripture of the Oold Testament
forbedith not to preestis and clerkis of the Newe
Testament forto haue in lijk maner like immouable
goodis.
' or, MS. (first hand). « schuJde, MS. (first hand). ^ or feeld is added by a later (?) hand.
* yaue, MS. (first hand).
^ Perhaps we should read othere
THE TPIIRD PART. 291
And jit wherto schal y make me so bisy forto cnip. iii. defende the first e ^ principal sfouernaunce atens eny Even if it had
/ bsen true that
forbode which schulde be pretendid to be ther atens the Jewish law
n T ' -ni'T ni '^^^ sanc-
m the lawe of lewis? Forwhi, ben not alle the lawis tioned the en-
/• 1 T • 1 • 1 1 /-^ dowmcnt of
of the lewis reuokid bi Crist ech oon, except what the priesthood,
. , , f, that would not
IS lawe of kmde, that is to seie, what doom of cleer have made such
endowment un-
resoun wole haue to be do or to be left vndo : as alle l^^f^^ for Chris-
' tian priests, un-
Cristen men bileeuen, and as it is open bi Poul in L^ss it had also
' ^ been contrary to
his Epistle to the Romajms and in his First Epistle ^^^^son, as it is to Corinthies and in his Epistle to Galathies and - Acts XV®. c. ? And therfore, thout it hadde be trewe, (as it is not trewe,) that vnmouable endewing in propirte of lordschip hadde be ^ forboden to preestis and clerkis of the lewis, what is it forto forbede to preestis of Cristen men, but if Cristen preestis weren lewen preestis ; or but if the la wis of lewis weren not ceesid ; or but if doom of cleer resoun wolde nedis dryue and proue that Cristen preestis oujten not haue eny vnmouable endewing? Which thing doom of cleer resoun can not proue, (as in the ij^ principal conclusioun of this iij^. present parti it schal be proued,) but y can proue the contrarie, as schal be seen aftir in this present iij^. partie in the v^ prin- cipal conclusioun. Wherfore, forto answere to eny colour taken bi lewes lawes ajens the seid firste prin- cipal gouernaunce had and vsid in the clergie of Cristis chirche is more than is nede forto take upon me.
Also thus : If eny oon forbode maad in lewis lawe |'o^.ir°"^P?!°"
•/ hibition of the
to preestis schulde binde also Cristen preestis, bi lijk Jfi^lc^riltian skile ech other forbode maad in lewis lawe to preestis J"er^*o't|fer°^and schulde^ also binde Cristen preestis. And so wolde ^o^j^^^ofg^^® folewe this, that if this forbode mad to lewen preestis, -JtSicattng'^ that thei schulden not haue vnmouable endewing, liquors..
* Both here and below Pecock should have writtea ihridde instead oi firste.
2 An erasure of a letter (ii 9) has been made at the end of be.
^ schulden, MS. twice (first hand). T 2
292 pecock's repressor.
Chap. Ill, schiilde strecche to Cristen preestis ; bi lijk skile this forbode mad to lewen preestis, that thei schulden drinke no wijn, neitlier sidir, neither eny drinke,. which raytte make tlie drinker drunke, thorut al the tyme whilis he schulde otfre sacrificis in her cours, (which forbode is writun Leuiticus x^ c.) sclmlde also binde Cristen preestis, that al the while thei were wekeli occupied in ofFring the sacrifice of the auter, thei schulden drinke no wijn, neitlier ale ne bere, neitlier sider, neither eny drinke which mai make drunke. But this thing wole not be so hard forto leie upon Cristen preestis, that thei ben bounde tlierto bi strengthe of a lijk forbode mad to lewen preestis. Wherfore folewith, that neithir eny man mai make liim so streit to Cristen preestis forto pretende, that bi strengthe of eny ^ forbode in lewis lawe Cristen preestis outten not be endewid bi vnmouable pos- sessiouns. And thus miche fro the bigynnyng of this chapiter in this present iij'^. partie hidir to is ynouz for proof of the firste conclusioun for his firste partie, that Holi Scripture forbedith not neither weerneth in eny place of the Gold Testament the seid firste principal conclusioun.
iiij. Chapiter. Thp second part Now that the same firste conclusioun is trewe for
of the lirst con-
viz^thluTN' ^^^^ y^' V^^^^y> (which is this, that Holi Scrii)ture of Testamont cioos the Newe Testament forbedith not the seid cfouer-
not forbid the o
nidowmontof nauucc, wliicli is that preestis and clerkis in tlie
the priesthood. ' ^
N^^Samont ^^^^ Testament haue in her lordschip and possessioun iusiorVcaror''^ iiumouablc goodis,) y procede thus : Ech party of or idSoriiaiVy''''^' Holi Scripture of the Newe Testament is oon of these cnsampiai. jjj soortis," or cllis therto longing ; for it is pure
itiu MS I ' *^''"^''*» ^^' (partly written on
an erasure).
THE THIRD PART.
293
historial oonli as is tliis, that Gabriel was sent to chap. iv. Marie ; and seide to hir thus ; and that sche answeiid thus ; and that sche childide hir Sone in Bethleem ; and that he aftirward dide this miracle, and thilk mi- racle : or it is doctrinal oonli, that is to seie, loor of moral conuersacioun how a man schal gouerne him in his lyuyng immediatli anentis God, anentis him silf, and anentis hise neitboris, as is this, Thou schalt lone God of at thin herte and thi neiibour as thi silf; and so of othere like : or it is historial ensam- pial of the now bifore seid moral conuersacion, as is this, that Crist or eny of hise Apostlis in his moral lyuyng anentis God or him silf or his neitbour lyued thus or thus.
Here upon y argue thus : If Holi Scripture of the if the New Tes- Newe Testament schulde forbede the seid gouernaunce, bki'it at aii, it
, , T 1 1 • . p XI "e j_i nmst do so by one
he muste nedis so do bi sum party oi the ij . or the or both of the lat- iij^. seid soort ; for tlie firste seid soort longith not to ^^ "'^^^ bidde or forbede eny vertu or eny vice, as is open ynout, for he is historial oonli withoute doctrine of moral conuersacioun. But so it is, that no Scripture of the ij^. or of the iij^. soort in the Newe Testament so forbedith. Wherfore folewith, that no parti of the Newe Testament so forbedith.
That no parti of the ii^ seid soort so forbedith, y certain doc-
r O ^ J TRINAL TEXTS
proue thus : If eny such party of the ij'^. seid soort ,5^g™^J|^ schulde forbede the seid thridde gouernaunce
it WHICH APPA- RENTLY CON-
schulde bi ^ this processe writun Math, xix^ c., where i^emn the en-
dowing OF THE
Tp^ill 9 CLERGY DIS-
it is seid thus : Lo, oon came and seid to Good maister, what good schaP y do, that y ^^'^^ ^dered'\Matth. euerlasting lijf? Which seide to him, What ashid g^^t'^lrdersa thou me of good thing ? Ther is oon good God. But [jf JeSfSe if thou wolte entre to lijf Jcepe the comaundementis. t'S'(Ufflcufty''jr He seith to him, Whiche ? lesus seide, Thou schalt ^^^l^^^^''"''''^
CUSSED. The
' Perhaps a clerical error for be. * what schal, MS. (first hand).
3 schal, MS. ; but schalt is the reading of Wiclif 's (later) version, whence this is quoted.
294 pecock's repressor.
Chap. IV. not <lo mauslcing, Thou schalt not do avoutrie, Thou schalt not do thefte, Thou schcdt not seie fals ivit- nessing, Worschipe thi fadir and thi modir, and, Thoio schalt loue thi neiyhour as thi silf. The yong man seith to him, Y haue Jcepte alle these thingis fro my longthe, tvhat yit failith to me ? lesus seith to him, If thou wolte he perflt, go and sille alle thingis that thou hast and leue to poor men, and thou schalt haue tresour in heuen ; and come and sue me. And whanne the long man had herd these wordis, he wente aiuey sorufid; for he hadde manye possessiouns. And lesus seide to hise disdplis, I seie to you treuthe, a riche man of hard schal entire into the kingdom of heuens. And. eftsoone y seie to lou, it is liyter a camel to passe thm^uy a needlis iye, than a riche man to entre into the kingdom of heuenes. Whanne these thingis weren herd, the dis- cijylis wondriden greetli and seiden. Who thanne may he saaf? lesus hiheld and seide to hem, Anentis men this thing is imjyossihle, hut anentis God alle thingis hen possihle. Thus miclie there. Lijk processe thoruj al is had and writun Luk xviij^ c. In this processe ben ij. seiyngis, whiche mytten seme forto lette the seid iij^ principal gouernance. Oon is this, that Crist seide to the Jong man comjmg to him : " Go and sille alle thingis that thou hast and teue " to poor men, and come and sue me."" The other seiyug is this : "It is lifter a camel to passe tlirout '* a needelis ije, than a riche man to entre into the *' kingdom of heuenes/' S^n?toS That the first seiyng helpith not in this wey, y mai
'^SJdtn ^^^^ proue. Forwhi, Mark the x". c., where this same storie w2j^mifrt"t!)^° is writun with lijk proces, it is meened that this Xong SooH^^ot^prOTo ^^^ (which in the now seid maner came to Crist) equlibMn'inr^ ^^^ ^^ vudlsposid anentis hise ricliessis, that he hadde LavJufcm."''^^°ti'u«^ in hem. Forwhi there, Mark x^ c., in the same speche and proces longing to tlie same Zong man, Crist seid thus, Hoio hard is it for men that trusten
THE THIRD PART. 295
hi ricchessis to entre into the Jdngdom of God. So cnAp. iv.
that therbi it may be take and vndirstonde, that
therfore Crist seide and counseilid or bade to him for-
to forsake and sille hise ricchessis, bi cause that he
was, as it were, vnable forto haue to do with tho
ricchessis ; and that for his natural indisposicioun and
ouer soor inclinacioun of loue anentis hem, and for his
ouer greet trust which in his witt he bisettid upon
hem. Wherof folewith not, that Crist schulde wilne
and bidde in lijk maner to eny other man, (preest
or no preest,) which is not so vndisposid anentis
ricchessis as this Xong man was ; and therfore al this
what Crist seide to the seid tong man groundith not,
that nedisly ech preest owith to lacke and forsake
alle immouable possessiouns ; no more than folewith,
thout the riche man, of whom it is writun Luk xij°. c.,
was vndisposid and vnable to haue and reule and
dispense ricchesis, that therfore Zache and Abraham
and losep of Armathie and king Dauith were vnable
and vnworthi and vndisposid ^ forto haue and reule
and demene ricchessis.
Also this present processe sowneth and berith ful Moreover it is greet euydence, that Crist here clepid this tone^ man called him to be
° . . .. 7°, an apostle, and
into apostilhode ^ or into disciplehode ; and her with in those days
^ r 7 apostleslup and
open trouthe it is, that the state and condicioun of Voiding of pro-
^ ^ _ pcrty were m-
tho dales weren such, that it accordid not with resoun consistent for
reasons which
eny man forto holde to gidere a^postilhode or discipil- have now ceased.
hode and possessioun of immouable godis or holding
houshold and reuling of meyne and of movable godis,
as it is schewid in The hook of counseilis ; thout now
adaies it may weel ynow^ accorde with resoun, as
soone aftir here schal be schewid. Forwhi ech man
thanne stonding in apostilhode or discipilhode hadde
' vnworthi disposid, MS. (first hand).
apostil hode, MS. (no hyphen
following apostil at the end of the line ; but apostilhode and disciple- hode distinctly just below).
29G
PECOCKS REPRESSOR.
Chap. IV.
Christ's remark about the ililli- culty of the sal- vation of rich men applies to those only who trust in riches.
Moreover Christ allows that ' with God ' it is i)os- siblc! for a rich man to bo saved,
nedo forto ecli dai make him redi to die bi martirdoom of tirantis, and tlierfore hadde nede more forto teue awey good than forto gadere, reule, gouerne, or kepe ; and also ech such man was to traueile into straunge cuntrees forto preche the feith ; and also he muste nedis leeue hise godis, if he eny ^ hadde, into his enc- myes hondis. And so neither wisdom neither profit were to hem so circumstancid with tho dales, placis, and maners of the peple for to holde eny movable or vnmouable godis, but if it were sum what of money oonli. Whcrfore folewith nedis, that bi strengthe of the firste sei3mg of Crist may not be proued that the iij*'. principal bifore seid gouernaunce of this book is azens lioli Scripture of the Newe Testament.
That the ij^. seiyng of Crist lettith not the seid iij"". principal gouernaunce, y proue thus : The riche man, of which Crist spekith in thilk ij*^. seiyng, is he which not oonli hath ricchessis, but which therwithal tristith ouer myche in hise ricchessis, and therfore folewingli loueth ouer miche hise ricchessis ; as the text of Mark x°. c., writing the same storie, declarith openli in this that Crist seide thus : How hard it is for "men that trusten in richessis to entre in to the Jcingdo'in of God ! Wherfore this ij'^. seiyng of Crist touchitli not suclie riche men, wliiche han ricchessis and not ouer myche trusten in hem, neither ouer myche louen hem. And so folewith, that if eny man be so disposid that he can forbere ouermyche trust and ouer myche loue to ricchessis, he mai weel ynout holde i)relacie and ricchessis to gidere for eny lett which this ij°. seiyng of Crist makith ther atens.
Also Crist seide here in this present proces, that " at God " it is possible a riche man to entre into the kingdom of lieuen ; that is to seie, with grace
' eny is added in the margiu by a later (?) Land.
THE THIRD PART. 297
wliicli God profrith and teuetli to a riche man he Chap. iv. mai entre into the kino-dom of heuen : thont he f»'o'^ which the
° ' 7 abstract lawful-
abide stille riche, and thout withoute such ^race it is "^^ssisproved,
/ ° certain cases
ouer hard to him beinij^ riche for to entre. Wherforc o"i.v being
, ... excepted.
folewith herof openli, that it is not forbodun of God eny man to be riche ; for thanne noon such man schulde enere entre heuen, bi cause he schulde thanne entre at ens Goddis forbode. And if it be not for- bode eny man to be riche, certis thanne it is leeful ynout ech man to be riche ; in lasse than he vowe the contrarie, or that he knowith bi assay and expe- rience him silf so miche indisposid anentis ricchessis, that he schal not mowe rewle him silf aritt anentis tho ricchessis : for in thilk caas lie is bonde to holde him silf in pouerte, accordingli to this that Crist seith in the Gospel, Math, v^ c., If thi riyt iye or thi Hit hond sclaundre thee, kutte him of and caste him fro thee. And here bi it is euydent ynout, that the ij^ seiyng of Crist gooth not a^ens the iij^ bifore principal seid gouernaunce.
The ij^ principal processe of Holi Scripture in the The second text Newe Testament, which my^te seme forto lette the sid"rcd?where^" seid iij*^. principal gouernaunce, it is which is write, mands aii Ms Luk xiiij®. c., thus: So therfore ech of zou, that /or- saSaii that they saJdth not alle thingis that he hath, may not he my commands laity disciple. But certis, the hool chapiter in which this to forsake aii text is sett schewith well ynout, that this text was of riches, seid as weel to al the comoun peple folewing Crist in thilk tyme, as it was seid to hise Apostlis and disciplis ; and therfore it reulith no more prelatis into pouerte than ech lay persoon into pouerte. Wher- fore it is to be seid, that in this now alleggid text Crist meened of forsaking of ouer myche trust and of ouer myche loue to ricchessis, (in the maner now late bifore declarid upon the first principal processe,) and not that he meened a forsaking of ricchessis vttirli. Forwhi ellis ech lay man oujte needis be
298
pecock's repressor.
CUAP. IV.
This view oon- finiicd from Christ's com- mand to all liis disciples to hate their parents and their own lives, i. e., to abstain from excessive love of them.
The third text (Matth. XX.) considered, where Christ forbids any of his Apostles to have lordship over others, and so may seem to forbid the clergy to have lands and tenants.
poor vttirly, sitlien this text was seid to hem as weel as to the Apostlis and disciplis.
Also, in the same chapiter of Luk, Crist seid to the same peple of hise Apostlis and of the othere comoun peple thus : If eny Tnan cometh to one, and hatith not his fadir and onoder and wijf and sones and hritheren and sistren and zit his oiune lijf, he mai not be my disciple. Who may seie other wise, but that Crist in this now laste alleggid text meened oonli thus, that ech man oujte forbere ouer my die loue to his fadir and modir, wijf and sones, britheren and sistris, and to his owne lijf; and not that he outte forbere ^ his al loue fro hem : namelich si then Crist comaundid a man to worschipe his fadir and moder, and that he schulde loue ech neijbore as him silf, and so loue bothe his neitbour and liim silf? Wherfore bi lijk skile the other alleggid text in the same xiiij^ c. of Luk mai resonabili and co- lorabili ynouj be vndirstonde, that Crist meened in it the forbering of ouer myche trust and loue to ricchessis. And if this be trewe that thilk text, Luk xiiij®. c., mai be so vndirstonde colorabili ynoui, it folewith needis that bi thilk text mai no ground be take at ens the seid iij°. principal gouernaunce of pre- latis endewing.
The iij®. principal processe of the Newe Testament which seeme^ to meete a^ens the seid gouernaunce of prelatis endewing is write, Math, xx^ c., where Crist seid to hise Apostlis thus : Ze tuiten that princis of hethen men hen lordis of hem, and thei that hen gretter vsen power on hem ; it schal not he so among ioVj ; hut who euer %uole he mad gretter among you, he he xoure mynystre ; and who euer among lou wale he the firste, he schal he youre servaunt: as
^ for here, MS. (without hyphen).
? Probably we should read mi/yte sccmc.
THE THIRD PART.
299
Mannis Sone came not to he serued but to seruef chap, iv. and to leue his lijf redempcioun for onanye. Lijk processe thorut out is write Mark the x^ c. Out of this processe semeth to folewe, that preestis outten not haue ouerte among hem silf, oon of hem vpon an other of hem ; neither eny preest ouite haue ouerte upon eny lay persoon of hise neitboris. And if this be trewe, than schulde no preest haue immou- able godis in lordschip. Forwhi thanne he muste nedis comaunde and regne upon hise tenauntis, and , thei muste needis obeie and do sewtis and seruicis to him. But certis if this processe be weel in seen and thoruj seen, he gothe ^ not for this purpos. For- whi in two maners ouerers mowen holde and vse her ouerte vpon her vndirlingis.
Oon maner is bi tiranrie, which is forto in alle The lordship
T T r- 1 •! ^ r 1 nL condemned by
deedis oi ouerte awaite and periorme her owne profit Christ is tyranny,
T J J. J.-L f-1. r x, J- T • 1 • which seeks its
oonli, and not the pront oi her vndirhngis ; and m own profit only. this maner kingis and princis of hethen folk helden her ouerte in the dales of Crist. And of this ouerte spekith Crist in the now bifore alleggid processe, which maner of ouerte Crist wolde not to be bitwixe preestis and her vndirlingis, neithir bitwixe oon per- soon of hem and another of hem. And more than this can not be proued and schewid the seid processe to ^ bere in him ; and therfore this processe makith not sufficientK atens the seid iij®. gouernaunce of preestis endewing. And that this is trewe, lo, the processe, which Luk writith in his xxij®. chapiter, sum what declarith. Forwlii Luk there ^ storieth Crist to haue seid thus : Kingis of hethen men hen lordis of hem,
' This and the six words pre- ceding are written on an erasure, in seen being added in the margin, in a later hand. The orthography is against the common usage of this MS. ; though occuiTing iu others^
See Maundevile's Travels, p. 111. (Lond. 1839).
2 to is added in the margin hy a later (?) hand,
3 there is interlineated hy a later ( ?) hand.
300
PECOCKS REPRESSOR.
Chap. IV. and thcl that lean 2^oicer of hem ben clcpid gode doers ; but ye not so ; but he that is grettist among you be mad as longer, and he that is bifore goer as a seruaunt. For ivho is gretter, he that sittith at the mete or he that mynystrith ? luhether not he that sit- tith at the mete ? And y am in the myddil of you as he that mynystrith. Certis in this that Crist seide, Thei that han poiuer of hem ben clepid gode doers, but ye not sOy Crist meened not of hem whiche ben verrili gode doers to her vndirlingis, but whiche ben not gode doeris, and tit for flatery and plesaunce, (lest gretter tirantrie be doon,) ben clepid gode doeris of her vndirlingis. Anothor kind of j^^^ other maner of ouerte berinc: and vsinff is for
lordship socks ^ ^ ^ .
thcproiUofthc ^o (in alle deedis of thilk ouerte vsins: and executing)
itiforior; this ^ o ^ ^ &/
^)raVis'elrb^'^^"^ awaito and performe the profit of the vndirlingis in Christ himself jjgj^ wocl reuling bi doom of resoun, and of hem not
over his Apostles, o ^ '
and comiiieiided jnore or other askincf than as resoun or feith wole ;
to them by M-ay o ^ ^ '
of example. which maucr of ouerte holding and vsing mai be clepid therfore seruice to the vndirlingis, bi cause it is into the profit of the vndirlingis ; thout it be ther with an ouerte beryng and hauyng and holding. And of this ouerte spekith Crist in the place now bifore alleggid, Luk xxij^ c., Who is gretter, he that sittith at the mete, or he that mynystrith ? ivhether not he that sittith at the mete ? And y am in the myddil ^ of you as he that mynystrith. Lo, how Crist pleinli and openli was aknowe that he took upon him to be the gretter, in that that he settid him silf in the myddil ; and seith that therfore he sate in the myddil, forto schewe that he bare him as her gretter and worthier. And tit therwith, in that that in so sit-
' nnjiklis, MS. (first hand), myd- (HI is the reading of most MSS. in the later form of Wiclifs version, from which this <iuotation is made,
and is written more than once by the first hand in this MS. just below.
THE THIRD PART. 301
ting in the myddil he was the redier and the abler chap. iv. forto waite into al her good and profit, (for to be seen of hem alle, and forto be herd of hem alle, and alle hem forto receyue mete of him the bettir,) he seith that his sitting in the myddil and his ther yn ouerte bering is as seruice to hem alle. Certis this ij^. maner of ouerte bering, holding, and vsing Crist weerned not hise Apostlis forto haue and holde in the alleggid processe, Math. xx®. c., and Mark the x©. c., and Luk xxije. c. : for thanne Crist hadde weerned to hem the same gouernaunce which he ensaumplid him silf to hem and bifore hem at his soper. And also the same bifore allegid processe, Math. xx®. c., Mark x©. c., and Luk xxij^. c., wolen proue sufficientli ynoui, that Crist ther yn taue ground and teching that thei schulden haue, holde, and vse the ouerte of the ij^. maner. Forwhi how euere schulde Crist teche and bidde to hem thus : He that is grettist among youu he maad as yonger, and he that is a bifore goer he onad as seruaunt ^ ; but if ^ ther yn he schulde meene that among hem schulde oon be gretter than an other, and that oon schulde go bifore an other ; and tit ther with in sum maner ^ serue to the same othere bifore whom he gooth, and to whom he holdith him as gretter ? Certis, but if Crist schulde meene thus, ellis he schulde teche such doctryne which includith repug- nance and contrariete.* Forwhi ellis he schulde meene that among hem schulde sum be gretter than othere and bifore goers to othere, and ^it noon schulde be ouerer to othere neither gretter in degree than othere. And therfore needis cost it muste be grauntid, that Crist wolde among preestis be ouerte, and bitwixe hem
as aseruaunt, MS. (first hand). btuf, MS.
3 summaner, MS. (perhaps not accidentally. Cf. summan). 2 contrarite, MS. (first hand).
T 7 •»-
302 pecock's repressor.
Chap. IV. J^^tl otiiere persoonis be ouertc, in the ij^. seid maner, al into the avail of the vndirlingis ; and not in the firste seid maner, by tyranrie into the avail oonli of the ouerers. This intorprota- In lijk maner, Ecclesiastici iij*^. c., it is writen woM^cmiKed thus, III kovj mlcke thou art greet, loif^e thou thee otEcch^Si^us. in (die thincjis ; and thou scJialt fynde grace bifm^e God. If eny man wolde seie, that the wise man in this text entendid to teche that no man schiilde bere him as an ouerer to othere, certis he ther yn accusid the wijs man amys : for as miche as the same v^ijs man approueth weel such ouertc in the same book, the x^. c., in the bigynn^Tig ; and also for a,s miche as in this same now alleggid text he impli- eth, includith, and meeneth, that he which is ouerer, and whilis he is ouerer, and berith him silf as ouerer, schulde loute him silf in sum other maner ; as, whilis that he berith him as ouerer in outward countenaunce, he schulde loute him silf in inward feeling of herte. And ellis these wordis mytten not stonde to gidere forto make a treuthe ; that he which is greet, and how euer greet he is, he outte loute him, that he fynde grace bifore God. And also ellis the wijse man schulde seie in waast, that the greet man schulde louie. him, but if eny greet man were aboue other men. Wherfore in lijk maner whanne Crist seide, Luk xxij^ c., He that is grettist among "^ou he onad as longer ; he muste nedis meene that he allowith oon to be grettist among hem, and that he in sum other maner loute him as a tonger. Wherto fill miche accordith and heipith this maner of seiyng and writing, " be " he maad as tonger and as a seruant ; '' that is to seie, " be he maad lijk to a jongir, and be he maad " lijk to a seruaunt."
END OF VOL. r.
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