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UTE   OF  MiniAKVAL   STUDIES 

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He  proposed  that  each  chronicle  or  historical  document 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 

University  of  Toronto 


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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^"^f^o^™^"^"^    PUBLICOEUM     HiBERNM,    ab     an      1159    ,,,n„P    .^ 

sfV  -' The  Establishments  of  Ireland  from  the  19th  ^Kinf 
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I 


I 


I 


State  Papers  during  the  Reign  of  Henry  the  Eighth.  1 1  vols. 
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Vols.  II.  &  III. — Correspondence  relating  to  Ireland. 

Vols.  IV.  &  V. — Correspondence  relating  to  Scotland. 

Vols.  VI.  to  XI. — Correspondence  between  England  and  Foreign 
Courts. 


*  * 
* 


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Conquest.  Prepared,  and  illustrated  with  Notes,  by  the  late 
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of  London,  assisted  by  the  Rev.  Joiix  Sharpe,  Rector  of  Castle 
Eaton,  Wilts.  Finally  completed  for  publication,  and  with  an 
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of  Records.  (Printed  by  command  of  Her  Majesty.)  Folio 
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Historical  Notes  relative  to  the  History  op  England  ;  cm- 
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CALENDARS  OF  STATE  PAPERS. 


[Imperial  8vo.     Price  \5s,  each  Volunic] 


Calendar  of  State  Papers,  Domestic  Series,  of  the  Reigns  of 
Edward  VI.,  Mary,  Elizabeth,  1547 — 1580,  preserved  in  the 
State  Paper  Department  of  Her  Majesty's  Public  Kecord  Office. 
Edited  by  Robert  Lemon,  Esq.,  F.S.A.     1856. 

Calendar  of  State  Papers,  Domestic  Series,  of  the  Reign  of 
James  I.,  preserved  in  the  State  Paper  Department  of  Her 
Majesty's  Public  Record  Office.  Edited  by  Mary  Anne  Everett 
Green.     1857-1859. 

Vol.  L— 1603— 1610. 

Vol.  II.— 1611— 1618. 

Vol.  III.— 1619— 1623. 

Vol.  IV.— 1623— 1625,  with  Addenda. 

Calendar  of  State   Papers,  Domestic  Series,  of  the  Reign  of 
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V.P.S.A.     1858-1859. 

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Vol.  IL— 1627-1628. 

Vol.  III.— 1628-1629. 

Calendar  of  the  State  Papers  relating  to  Scotland,  preserved  in 
the  State  Paper  Department  of  Her  Majesty's  Public  Record 
Office.  Edited  by  Markham  John  Thorpe,  Esq.,  of  St.  Edmund 
Hall,  Oxford.     1858. 

Vol.  L,  the  Scottish  Series,  of  the  Reigns  of  Henry  VIIL, 
Edward  VL,  Mary,  Elizabeth,  1509—1589. 

Vol.  IL,  the  Scottish  Series,  of  the  Reign  of  Queen  Elizabeth, 
1589 — 1603  ;  an  Appendix  to  the  Scottish  Series,  1543 
— 1592  ;  and  the  State  Papers  relating  to  Mary  Queen 
of  Scots  during  her  Detention  in  England,  1568 — 1587. 

Calendar  of  the  State  Papers  relating  to  Ireland,  1509-1573, 
preserved  in  the  State  Paper  Department  of  Her  Majesty's  Public 
Record  Office     Edited  by  H.  C.  Hamilton,  Esq.     1860. 
Vol.  I. 


In  the  Press, 

Calendar  of  the  State  PArERS  relating  to  Ireland,  preserved  in 
the    State   Paper  Department  of  Her   Majesty's  Public   Record 
Office.     Edited  by  H.  C.  Hamilton,  Esq. 
Vol.  II. 

Calendar  of  the  State  Papers,  Domestic  Series,  of  the  Reign 
OF  Charles  II.,  preserved  in  the  State  Paper  Department  of 
Her  Majesty's  Public  Record  Office.  Edited  by  Mary  Anne 
Everett  Green. 

Calendar  of  State  Papers,  Domestic  Series,  of  the  Reign  of 
Charles  I.,  preserved  in  the  State  Paper  Department  of   Her 
Majesty's  Public  Record  Office.     Edited  by  John  Bruce,  Esq., 
V.P.S.A. 
Vol.  IV. 

Calendar  of  the  State  Papers  of  the  Reign  op  Henry  VTII. 
Edited  by  the  Rev.  J.  S.  Brewer,  M.A.,  Professor  of  English 
Literature,  King's  College,  London,  and  Reader  at  the  Rolls. 

Calendar  of  the  State   Papers,  Colonial    Series,   preserved  in 
the  State  Paper  Department  of  Her  Majesty's  Public  Record  Office. 
Edited  by  W.  Noel  Sainsbury,  Esq. 
Vol.  I. 


THE  CHRONICLES  AND  MEMORIALS  OF  GREAT  BRITAIN 
AND  IRELAND  DURING  THE  MIDDLE  AGES. 


[Royal  8vo.     Price  Ss.  6d.  each  Volume.] 


1.  The  Chronicle  of  England,  by  John  Capgrave.    Edited  hy  the 

Rev.  F.  C.  Hingeston,  M.A.,  of  Exeter  College,  Oxford. 

2.  Chronicon  Monasterii  de  Abingdon.    Vols.  I.  and  II.    Edited  hy 

the  Rev.  J.  Stevenson,  M.A.,  of  University  College,  Durham, 
and  Vicar  of  Leighton  Buzzard. 

3.  Lives  of  Edvtard  the  Confessor.     I. — La  Estoire  de  Seint  Aed- 

ward  le  Rei.  II. — Vita  Beati  Edvardi  Regis  et  Confessoris. 
III. — Vita  ^duuardi  Regis  qui  apud  Westmonasterium  requiescit. 
Edited  hy  H.  R.  Luard,  M.A.,  Fellow  and  Assistant  Tutor  of 
Trinity  College,  Cambridge. 

4.  MoNUMENTA  Franciscana  ;   scilicct,  I. — Thomas  de  Eccleston  de 

Adventu  Fratrum  Minorum  in  Angliam.  11. — ^Adae  de  Marisco 
Epistolae.  III. — Registrum  Fratrum  Minorum  LondonijB.  Edited 
hy  the  Rev.  J.  S.  Brewer,  M.A.,  Professor  of  English  Literature, 
King's  College,  London,  and  Reader  at  the  Rolls. 

5.  Fasciculi  Zizaniorum  Magistri  Johannis  Wyclif  cum  Tritico. 

Ascribed  to  Thomas  Netter,  of  Walden,  Provincial  of  the 
Carmelite  Order  in  England,  and  Confessor  to  King  Henry  the 
Fifth.  Edited  hy  the  Rev.  W.  W.  Shirley,  M.A.,  Tutor  and  late 
Fellow  of  Wadham  College,  Oxford. 

6.  The   Buik   of   the   Croniclis   of  Scotland  ;   or,    A    Metrical 

Version  of  the  History  of  Hector  Boece  ;  by  William  Stewart. 
Vols.  I.,  II.,  and  III.  Edited  hy  W.  B.  Turnbull,  Esq.,  of 
Lincoln's  Inn,  Barrister-at-Law. 

7.  Johannis  Capgrave  Liber  de  Illustribus  Henricis.    Edited 

hy  the  Rev.  F.  C.  Hingeston,  M.A.,  of  Exeter  College,  Oxford. 

8.  Historia  Monasterii  S.  Augustini  Cantuariensis,  by  Thomas 

OF  Elmham,  formerly  Monk  and  Treasurer  of  that  Foundation. 
Edited  hy  C.  Hardwick,  M.A.,  Fellow  of  St.  Catharine's  Hall, 
and  Christian  Advocate  in  the  University  of  Cambridge. 

9.  EuLOGiUM    (HisTORiARUM   siVE    Temporis),    Chronicon   ab   Orbe 

condito  usque  ad  Annum  Domini  1366  ;  a  Monacho  quodam 
Malmesbiriensi  exaratum.  Vol.  I.  Edited  hy  F.  S.  Haydon, 
Esq.,  B.A. 


10 

10.  Memorials  of  King  Henry  the  Seventh  :  Bcrnarcli  Anclrofr^ 
Tliolosatis  (le  Vita  Re.sris  Ilcnrici  Septimi  Historia  ;  nccnon 
alia  quaedam  ad  eundem  Regem  spectantia.  Edited  by  J. 
Gairdner,  Esq. 

11.  Memorials   of  Henry   the   Fifth.      I. — Vita   Henrici    Qiiinti, 

Roberto  Redmanno  auctore.  II. — Versus  Rliytlimici  in  laudem 
Regis  Henrici  Quinti.  III. — Elmliami  Liber  Metricus  de 
Henrico  V.      Edited  by  C.  A.  Cole,  Esq. 

12.  Munimenta    GiLDHALLyE    LoNDONiENsis  ;    Libcr    Albus,    Libcr 

Custumarum,  ct  Liber  Horn,  in  arcliivis  Gildliallai  asservati. 
Vol.  I.,  Liber  Albus.  Edited  by  H.  T.  Riley,  Esq.,  M.A.,  Bnr- 
rister-at-Law. 

13.  Chronica  Joiiannis  de  Oxenedes.  £'^//^e^Z  %  Sir  II.  Ellis,  K.H. 

14.  A    Collection    of    Political    Poems    from    the    Accession 

of  Edward  III.  to  the  Reign  of  Henry  VIII.  Vol.  J. 
Edited  by  T.  Wright,  Esq.,  M.A. 

IT).  The  "Orus  Tertium"  and  "Opus  Minus"  of  Roger  Bacon. 
Edited  by  the  Rev.  J.  S.  Brewer,  M.A.,  Professor  of  English 
Literature,  King's  College,  London,  and  Reader  at  the  Rolls. 

16.  Bartholom^.i    de    Cotton,   Monachi  Norwicensis,    Historia 

Anglicana  (A.D.  449—1298).  Edited  by  H.  R.  Luard,  M.A., 
Fellow  and  Assistant  Tutor  of  Trinity  College,  Cambridge. 

17.  The  Brut  y  Tywysogion,  or,  The  Chronicle   of  the  Princes  of 

Wales.     Edited  by  the  Rev.  J.  Williams  ab  Ithel. 

18.  A  Collection  of  Royal  and  Historical  Letters  during  the 

Reign  of  Henry  IV.  Vol.  I.  Edited  by  the  Rev.  F.  C. 
HiNGESTON,  M.A.,  of  Exeter  College,  Oxford. 

19.  The  Repressor  of  over  much  Blaming  of  the  Clergy.  By 
Reginald  Pecock,  sometime  Bishop  of  Chichester.  Vols.  1. 
and  IL  Edited  by  C.  Bap.ington,  B.D.,  Fellow  of  St.  John's 
College,  Cambridge. 

In  the  Press, 

RiCARDI   DE  ClRENCESTRIA   SpECULUM  HiSTORIALE  DE  GeSTIS    ReGUM 

ANGLiiE.     (A.D.  447—1066.)    Edited  by  J.  E.  B.  Mayor,  M.A., 

Fellow  and  Assistant  Tutor  of  St.  John's  College,  Cambridge. 
The  Anglo-Saxon  Chronicle.      Edited  by  B.  Thorpe,  Esq. 
Le    Livere    de    Reis  de   Brittanie.     Edited  by  J.  Glover,  M.A., 

Chaplain  of  Trinity  College,  Cambridge. 
Recueil  des   Croniques  et   ^vnchiennes   Istories   de  la  Grant 

Bretaigne     a    present    nomme    Engleterre,   par    Jehan  de 

Waurin.     Edited  by  W.  Hardy,  Esq. 
The  Wars  of  the  Danes  in  Ireland  :  written  in  the  Irish  language. 

Edited  by  the    Rev.  Dr.  Todd,    Librarian   of  the  University  of 

Dublin. 


11 

MuNiMENTA  GiLDHALL^  LoNDONiENSis  ;  Liber  Albus,  Liber  Custu- 

raarum,  et  Liber  Horn,  in  archivis  Gildhallos  asservati.     Vol.  IL, 

Liber  Custumarum.     Edited  hj  H.  T.  Riley.  Esq..  M.A.,  Bar- 

rister-at-Law. 
EuLOGiUM    (HisTORiARUM     siVE    Temporis),    Clironicon    ab    Orbe 

condito   usque   ad   Annum   Domini    1366  ;    a   Monacho   quodam 

Malmesbiriensi     exaratum.       Vols.  II.     and    III.       Edited    by 

F.  S.HAYDON,Esq.,  B.A. 
A   Collection    of  Political    Poems    from    the    Accession   of 

Edward  III.   to    the     Reign    of    Henry    VIII.      Vol.    II. 

Edited  by  T.  Wright,  Esq.,  M.A. 
Original  Letters  and  Papers  illustrative  of  the  History  of 

England    during    the    Fifteenth    Century.     Edited  by  the 

Rev.  J.  Stevenson,  M.A.,  of  University  College,  Durham,  and 

Vicar  of  Leighton  Buzzard. 
A  Collection  of  Sagas  and  other  Historical  Documents  relating 

to  the  Settlements  and  Descents  of  the  Northmen  on  the  British 

Isles.     Edited  by  George  W.  Dasent,  Esq.,  D.C.L.  Oxon. 
The  Annales  Cambria.     Edited  by  the  Rev.  J.  Williams  ab  Ithel. 
A   Collection   of  Royal  and   Historical  Letters  during   the 

Reign   of   Henry  IV.     Vol.    II.     Edited  by   the   Rev.   F.    C. 

Hingeston,  M.A.,  of  Exeter  College,  Oxford. 
The  Works  of  Giraldus  Cambrensis.     Edited  by  the  Rev.  J.   S. 

BiiEAVER,  M.A.,  Professor  of  English  Literature,  King's  College, 

London,  and  Reader  at  the  Rolls. 
Letters  and  Papers  of  the  Reigns  of  Richard  III.  and  Henry 

VII.     Edited  by  James  Gairdner,  Esq. 
Descriptive  Catalogue  of  Manuscripts  relating  to  the  Early 

History  of  Great  Britain.     Edited  by  T.  Duffus  Hardy,  Esq. 

In  Progress. 

HisTORiA  Minor  Matth^i  Paris.  Edited  by  Sir  F.  Madden,  K.H., 
Chief  of  the  MS.  Department  of  the  British  Museum. 

Letters  and  Treatises  of  Bishop  Grossetete,  illustrative  of  the 
Social  Condition  of  his  Time.  Edited  by  the  Rev.  H.  R.  Luard, 
M.A.,  Fellow  and  Assistant  Tutor  of  Trinity  College,  Cambridge. 

A  Chronicle  of  the  Abbey  of  Evesham,  from  its  Foundation  to 
the  Year  1214,  with  a  Continuation  to  1418.  Edited  by  the 
Rev.  William  D.  Macray. 

A  Roll  of  the  Irish  Privy  Council  of  the  16th  Year  of  the 
Reign  of  Richard  II.     Edited  by  the  Rev.  James  Graves. 

Polychronicon  Ranulphi  Higdeni,  with  Trevisa's  Translation. 

May  1860. 


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