The repressor of over much blaming of the clergy.

ij. CHAPITER.

AFTIR whiche x. reulis or supposiciouns y procede thus. The firste gouernaunce for which the lay peple ouermyche and vntreuly wijten the clergie is the hauyng and vsing of ymagis.

Vpon which gouernaunce y sette forth this firste conclusioun. The hauing and the setting vp of yma|gis in chirchis and the vsing of hem as rememoratijf

or mynding signes is not reproued by eny ground of feith, that is to seie not bi Holi Scripture, neither by long vse of the Chirchis bileeuyng, neither bi eny myraculose therto of God wirching. That this con|clusioun, namelich as for Holi Scripture, is trewe, y proue thus: If eny text or processe of Holi Scripture schulde reproue the seid firste gouernaunce, that is to seie, the seid hauyng and vsing of ymagis, thilk text or processe schulde be oon of these, of which the firste is writun Exodi xx^e. capitulum. thus: Thou schalt not make to thee eny graued thing; and the same text word bi word in processe bifore and aftir is writun Deu|tron. v^e. capitulum. 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 had and to be vsid in the maner now spokun in this present firste conclusioun. Wherfore this present i^e. conclusioun is trewe.

That this now spokun text writun Exodi xx^e. capitulum. and Deut. v^e. capitulum. reproueth not the bifore sett first gouernaunce aboute ymagis hauyng and vsing, y proue bi vj. [v. MS.; but the chapter contains six 'principal arguments.'] argumentis, of whiche the firste is this. Not withstonding that God seide tho wordis to the Iewis, Thou schalt not make to thee eny graued thing, ȝit he bade hem make two ymagis of cherubyn of gold, to be sett at the eendis of the cheest of witnes in the ynner partie of the tabernacle; as it is open Exodi xxv^e. capitulum.; 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 weerne 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 biddingis.

The ij^e. argument is this: Numeri xxj^e. capitulum. it is writun, that God bade the peple of Israel forto make a brasen ymage of a serpent as for a signe, and forto sette him up an hiȝe in the eend of a long pole for to be biholde of alle the peple: Wher|fore it mai not be that God, bi tho wordis seide to the same peple, Thou schalt not make to thee eny graued thing, that is to seie, not eny graued 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 the clergie forto haue and vse ymagis yȝutte of gold and siluer and bras and of othere me|tallis, and noone ymagis graued 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 ȝutting, or the ȝutting 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 therfore this seiyng is to be cast aside as a iaperi.

Also iij^e. Regum vj^e. capitulum. it is writun, that Salomon made in the temple ij. ymagis of cherubyn of tree. Therfore open it is that thei were graued, and hem he couered and clothid al-aboute [alaboute, MS.] with plate of gold. And also he ordeyned the wallis of the temple to be graued 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 thouȝ thei were going and passing out of the wal. Also in the dooris of the temple he graued in a greet out-boocing [out boocing, MS.] ymagis of cherubyn and yma|gis of palme trees. Also he made a brasen ymage of the see, and vndir this ymage he made xij. ymagis

of oxen, and in the sidis of the same ymage he made stories [stories, MS. Sec 1 Kings vii. 24, where Wiclif's version has stories.] in ymagerie in a greet lengthe and heiȝte, as it is open iij^e. Reg. vij^e. capitulum. Also in the veil which heng bifore the dore of the temple Salomon made weue ymagis of cherubin, as it is writun ij^e. Paralipo. iij^e. capitulum. And for alle these dedis he was weel allowid of God, as it is open ynouȝ iij^e. Reg. ix^e. capitulum. and ij^e. Paralipo. vij^e. capitulum. And this myȝte not stonde, if God hadde forbode alle graued ymagis to be had and vsid. Wherfore the dew vndirstonding of thilk text Exodi xx^e. capitulum. and Deut. v_e. capitulum., Thou schalt 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 weerneth not graued ymagis to be vsid.

And ferthermore, if to the peple of Israel it was leeful forto make and rere up an hiȝe a brasen ymage of a serpent, forto biholde it; wondir it were but that it were leeful to Cristen men forto make and rere up an yȝe an ymage of Crist crucified, 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 al the world in water. And therfore the aȝenseiers 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^e. argument is this: It is writun in the Newe Testament, Matheu xxij^e. capitulum., whanne the Iewis askiden of Crist "whether it was leeful or no forto

paie tribute to Cesar the Emperour of Rome," Crist answerid and seide, Schewe ȝe to me the koyne of the money, and thei offriden to him a denarie. Thanne Crist askide: Whos is this ymage and the aboute|writing? [aboute writing, MS.; but aboutewriting just below.] And thei seiden: It is the ymage and the aboute-writing of Cesar, the Emperour. Thanne seid Crist: Ȝelde ȝe therfore to the Emperour that that is his, and ȝelde ȝe to God what is Goddis. Lo how Crist approued weel hem forto ȝelde to the Emperour the denarie, in which the ymage of the Emperour was graued; and alle men witen weel that thei myȝten not ȝelde to the Emperour such money so koyned, but if thei schulden 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 allowe and approue men forto haue and vse a grauen ymage of the Emperour in heuene, as of her Souereyn Lord in heuene? And at the leest herbi folewith needis, that bi the seid text Exodi xx^e. capitulum. and Deutron. v^e. capitulum., 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 iiij^e. principal argument is this: If in sum other place of Holi Scripture than in the bifore alleg|gid text Exodi xx^e. capitulum. and Deut. v^e. capitulum. it is founde that bi this word "graued thing" is signified no thing ellis than a graued God or a mawmet, certis no man mai cleyme and avowe and stonde bi vttirli, that in the bifore rehercid text Exodi xx^e. capitulum. and Deut. v^e. capitulum. this word "graued thing" schulde needis bitokene 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 othere placis of Scripture

schulde be take for a fals God, and not in the text of [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.] Exodi xx^e. capitulum. and Deut. v^e. capitulum.; but so it is that in manye othere placis of Holi Scripture than Exodi xx^e. capitulum. and Deut. v^e. capitulum. this word "graued thing" bito|keneth no thing ellis than a graued 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^e. capitulum. and Deut. v^e. capitulum. lettith in no point graued ymagis to be had and to be vsid.

Lo y rede Abacuk ij^e. capitulum. thus: Lo, what profitith the graued thing, for his maker graued it; a wellid thing to gidere and a fals ymage, for the maker therof hopid in making, that he made doumbe symy|lacris? Wo to him that seith to a tre, Wake thou; Rise thou, [to [This word is read in both forms of Wiclif's version, from which this citation is made. See Wicl. Bibl. vol. iii. p. 733.] ] a stoon, being stille. Whether he schal mowe teche? Lo, this is couered with gold and sil|uer, 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, Rise 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, thouȝ in noon other place of Holi Scripture than in this oon place, dyuers fro the xx^e. capitulum. of Exodi and the v^e. capitulum. of Deut. this word "graued thing" muste nedis bito|kene oonli a graued God, it were ynouȝ forto schewe that the text Exodi xx^e. capitulum. and Deut. v^e. capitulum. bifore

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 ȝit ouer this, 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^e. capitulum. for a graued God. For whi [After this word we must sup|pose some such words as 'it must be so understood in' to have been ac|cidentally omitted, or else that the sentence is wholly ungrammatical.] Leuit. xvj^e. [Read xxvj^e] capitulum. in the bigynnyng, Deut. vij^e. capitulum. soone aftir the bigynnyng, ij^e. Reg. v^e. capitulum. aboute the myddis, ij^e. Paralip. xxxiij^e. capitulum. soone aftir the bigyn|nyng, Isaie xxx^e. capitulum. in the middis, and in the xl^e. capitulum. aftir the myddis, and in the xlij^e. capitulum. soone after the bigynnyng and also in the myddis, and in the xliiij^e. capitulum. aftir the bigynnyng and eftsoone aboute the myddis, also notabili Ieremye the x^e. capitulum. aboute the myddis, and Daniel the xj^e. capitulum. after the bigynnyng, and notabili Michee in the v^e. capitulum. aftir the myddis, and in the Sauter in psalmis, as in the psalme which bigynneth thus: In exitu Israel de Ægypto, et cætera, and in the psalme which bigynneth thus: Laudate nomen Domini, laudate serui Domini, et cætera. Wherfore if it like to eny man for to holde, that in lijk maner this word "graued thing" in the text al|leggid Exodi xx^e. capitulum. and Deut. v^e. capitulum. bitokeneth a graued fals pretendid God, certis no man mai dryue him ther fro; and therfore folewith that this text Exodi xx^e. capitulum. and Deut. v^e. capitulum. 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^e. capitulum. and Deut. v^e. capitulum. is groundid that noon graued ymagis ouȝte be had and be vsid. Who therfore may make him so boold for to reproue alle

graued ymagis in the chirche to be had and vsid, and that bi the seid text Exodi xx^e. capitulum. and bi lijk text Deut. v^e. capitulum., 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 ȝeuer, eer he haue seen al that ouȝte be seen bifore sentence bi the text Exodi xx^e. capitulum. to be ȝouun? 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^e. partie of The donet into Cristen religioun, the [A space in the MS. for the number.] chapiter; se hem there who so se wole.

The v^e. principal argument is this: If this word "graued thing" muste needis in the text of Exodi xx^e. capitulum. and Deut. v^e. capitulum. bitokene no thing ellis than a graued God, thilk text weerneth not graued ymagis to be had and to be vsid not as Goddis. This ech man wole sone graunte; but so it is that thilk word "graued thing" in the seid text Exodi xx^e. capitulum. and Deut. v^e. capitulum. 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^e. capitulum. and Deut. v^e. capitulum. weerneth not and reproueth not vtterli ymagis of God and of Seintis to be had and to be vsid. That the ij^e. premisse of this argument is trewe y proue thus: This word "graued thing" in

the text Exodi xx^e. capitulum. and Deut. v^e. capitulum. muste nedis bitokene al maner graued ymage indifferentli, so that therbi al graued [graue, MS.; the d is added above by a later (?) hand.] ymagirie be forbode to be had; or ellis it muste nedis bitoken oonli a graued God, that ther bi be forbode oonli a graued God to be had. This ech man wote weel ynouȝ; but so it is, that it mai not be hold that in the seid text Exodi xx^e. capitulum. and Deut. v^e. capitulum. this word "graued thing" bitokeneth in the firste of these now spokun ij. maners. Forwhi ther aȝens meeten the iij. principal argumentis bifore goyng prouing vnsoilabili that thanne God were con|trarie to him silf. Wherfore nedis folewith that in the seid text of Exodi xx^e. capitulum. and Deut. v^e. capitulum. this word "graued thing" muste nedis bitokene in the ij^e. now spokun maner, that is to seie, that he bitokene and signifie oonli a graued God; and so the ij^e. premisse of this v^e. principal argument is openly at the fulle proued: and therbi the v^e. argument proueth vnsoilabli his entent. And thus myche fro the bi|gynnyng of the i^e. principal argument in to the eende of this present v^e. argument is ynouȝ for schewing, that the seid text Exodi xx^e. capitulum. and Deut. v^e. capitulum., Thou schalt not make to thee eny graued thing, reproueth not and lettith not graued ymagis of very God and of Seintis to be had and to [be] [Either be must be inserted, or to must be cancelled.] vsid vtterly.

The vj^e. principal argument for the firste conclu|sioun is this: Alle othere [othere is interlineated by a later (?) but early hand.] processis of Scripture bi eny colour speking aȝens graued thingis, that is to seie aȝens graued ymagis, ben writun in the now late named psalmes of the Sauter and Sapience the xiiij^e. capitulum., Ysaie xliiij^e. capitulum., and Baruk the vj^e. capitulum., whiche ben ouer long to be rehercid word bi word here;

but this y dare avowe and dare leie what waiour 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 ynouȝ, that al the rebuk which is ȝouun there to men making and vsing graued ymagis, is ȝouun 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 [the, MS. (first hand).] iiij. placis now alleggid trowe alle graued ymagis in the chirche to be reproued. Be war, [It is not quite clear whether these words are here (twice) written conjunctim or (as usually) disjunc|tim.] therfore, who euer be war [It is not quite clear whether these words are here (twice) written conjunctim or (as usually) disjunc|tim.] wole; for who euer schewith 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 iij^e. Reg. xj^e. capitulum., where into rebuke of Salomon it is rehercid that he, fonned and bidotid with hise wijfis, made ydolis false Goddis and worschipid hem, is not forto reproue alle maners of ymagis had and vsid in the chirche. 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^e. Reg. xj^e. capitulum. weerneth not graued [grauēd, MS.] ymagis to be had and vsid in the chirche, as thei now ben had and vsid, not for Goddis, but for rememoratijf signes or mynding signes of God and of Seintis.

Ferthermore thilk proces writun Acts xvij^e. capitulum. toward the eende, which Poul seide thus: God that made the world and alle thingis that ben in it, this, for he is Lord of heuen and of [of is added by a later hand.] erthe, dwellith not in templis mad with hond, neither is worschipid with mannys hondis, neither hath nede of eny thing; for he ȝeueth 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|mynyng tymes ordeyned and termes of the dwelling of hem, to seke God, if perauenture thei feelen him [him is interlineated by a later hand, but the sign of omission is by the first hand, apparently.] or fynden; thouȝ he be not fer fro ech of ȝou, for in him we lyuen, moven, and ben, weerneth not neither forbedith alle graued ymagis to be had and vsid in the chirche. Forwhi 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 symylacris, whiche ȝe worschipen here in this hous, neden these thingis; and therfore ȝe maken to hem these thingis. Wherfore noon of these ydolis whiche ȝe worschipen in these housis, (whether thilk ydol be Saturne or Iupiter or Mars or thilk ydol which ȝe clepen Vnknowen 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 strengthe 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^e. Reg. xvij^e [Read xviij^e] . capitulum., in which it is writun into the commending

of King Ezechie, that he brake the brasen serpent which Moyses lete make, Numeri xxj^e. capitulum., weerneth not ymagis to be mad and had and vsid in the chirche. Forwhi how schulde or myȝte thilk ymage haue be broke, but if he had bifore be? And therfore thilk proces rather confermeth ymagis to mowe law|fulli 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 [hauyng of hem, MS. (first hand).] and the vsing of hem; and more than this cometh not forth bi this [the, MS. (first hand).] proces of Ezechie, iiij^e. Reg. xviij^e. capitulum. And therfore thilk proces is ouerfeble forto weerne 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 al what is seid fro the bigynnyng of the ij^e. chapiter in this present secunde partie hidir to, that Holi Scripture weerneth not neither reproueth ymagis to be had and be vsid. And sithen her with it is open, that neither long customed vce of bileeuyng in the chirche weerneth and reproueth hem, neither eny myracle doon bi God into her reprouyng reproueth or weerneth hem, it folewith that noon sufficient ground of feith reproueth and weerneth hem. And so is the firste conclusioun bifore sett sufficientli proued.