The repressor of over much blaming of the clergy.

ix. CHAPITER.

AFTIR al this what is tretid upon the firste and ij^e. principal gouernauncis fro the bigynnyng of this ij^e. parti hidirto, (and that bi ix. conclusiouns seruyng to the firste gouernaunce, and bi othere ix. conclusiouns seruyng to the ij^e. gouernaunce,) y schal next now sette forth the argumentis and the obiecciouns, whiche the lay peple (being ouer myche wijters of the clergie) maken aȝens the seid firste and ij^e. gouernauncis.

Of whiche argumentis the firste is this: No cause can be assigned whi ymagis schulden be had and vsid and whi pilgrimagis schulden be doon saue this, that bi hem remembraunce and mynde schulde be maad vpon tho thingis whiche ben seid and rehercid bifore, (in the viij^e. chapiter of this ij^e. partie in the firste and ij^e. reulis or supposicions,) that is to seie, the benefetis of God, his punyschingis, his holi lijf and passioun, the holi lyues of Seintis, and hiȝe dig|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 ful [at the ful, MS. (first hand).] Holi Scripture with othere writ|ingis of Seintis lyues and othere deuoute treticis of blissis [blilsis, MS.] in heuen and of peynes in helle and suche othere treticis. Wherfore the hauyng of ymagis and

the doing of pilgrimagis mowe be weel forborn. And it is no nede that thei be.

Confirmacioun herof mai be this: Whanne euer eny thing is not good saue for a certein fruyt and good which schulde come therbi, thanne if thilk same fruyt 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 riȝt weel be for|born. But so it is in this present purpos, that the hauing and vsing of ymagis and the [the is interlineated by a later hand.] 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 ȝit so it is, that therto writingis mowe serue better than thei. Wher|fore thei ben not necessarie, but thei mowe be riȝt weel lackid and not had and doon.

And if eny man wole be aboute forto 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 ymagis musten be had as bokis to hem, and of hem pilgrimagis musten be doon, and ellis the seid remembrauncis myȝte not of hem be had: thanne the seid arguers wolen sette to and for|tofie her partie thus: It myȝte be ordeyned that alle men and wommen in her ȝongthe 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^e. argument is this: If bischopis, preestis, and clerkis foundun and endewid therto bi the lay

peple wolden preche to the lay peple so ofte and so myche as thei ouȝten do bi her office, the seid thingis whiche mowe be remembrid to the lay peple bi ymagis and bi pilgrimagis, the lay peple schulde be so sufficientli remembrid upon tho thingis, that thei schulden haue no neede neither profit at al for to haue and vse ymagis, or [or is interlineated by a later hand.] forto make pilgrimagis 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 serue and strecche.

The iij^e. argument is this: Vein and waastful occu|pacioun it is forto make myche labour and cost forto haue and vse the sympler and vnperfiter and lasse representing ymage of a thing, whanne with lasse labour and cost mai be had the perfiter and fuller and better representing ymage of the same thing. But so it is, that ech lyuyng man is verier and per|fiter and fuller and better representing ymage of Crist and of ech Seint, than is eny vnquyk stok or stoon graued and ourned with gold and othere gay peinturis. [See The Apology for the Lol|lards, ascribed to Wiclif, p. 88.] Wherfore it is vein and waast forto make such labour and cost into the making and hauyng of suche vnquyke gay ymagis.

The iiij^e. argument is this: God is lijk presentli euery where, and therfore he is lijk redi for to ȝeue hise gracis and ȝiftis euery where, where euer a man

sechith after hem; and therfore no place in erthe is holier than an other [other, MS. (first hand).] place is, [is is interlineated by a later hand.] and noon ymage is holier than an other lijk ymage is. Wherfore it is vein waast and idil forto trotte to Wasingam rather than to ech other place in which an ymage of Marie is, and to the rode of the north dore at London rather than to ech other roode in what euer place he be.

The v^e. argument is this: The feendis wijlis and deceitis ben forto be waarli considerid and forto be smertli fled, as Peter techith, (i^e. Petri v^e. capitulum. in the eende): but so it is that the feend hath deceyued sliȝli and wijlily men and wommen whiche han wor|schipid ymagis and han come to ymagis in pilgrimage, as it [it is added by a later hand.] is open ynouȝ in the lijf and legend of Seint Bartholome, [The legend (both in its Greek and Latin form) may be seen in Tischendorf's Act. Apost. Apocr., p. 243, sqq., Lips. 1851.] 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 [schulde, MS. (first hand).] 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 lyuyng. Wherfore ech Cristen man ouȝte be waar and kepe him silf fer fro such perel; and ther fore bi tendirnes, which he ouȝte haue to kepe him waarli fro synne, he ouȝte forbere vce of ymagis and going in pilgrimages.

The vj^e. argument is this: Poul techith alle Cristen men (i^e. Tessalonic. v^e. capitulum.) thus: Absteyne ȝou from al yuel spice; but so it is, that the seid hauyng and vsing of ymagis and pilgrimagis doing ben occasiouns of myche synne and of other yuel. Wherfore thei ben to be forborn.

The vij^e. [seuenthe, MS.; but written on an erasure: the first hand almost always uses Roman numbers.] argument is this: It is neither wisdom neither tender loue bering to the seruice of God a man forto leue vndoon many better seruicis of God, for this that he wole do oon myche lasse good seruice of God; but so it is, that thouȝ the seid vsing of ymagis and the seid pilgrimaging weren seruicis to God, ȝit in the whilis and with the costis in and with which thei ben doon manye othere myche better seruicis of God myȝten 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 viij^e. argument is this: It is sure and sikir and greet discrecioun Cristen men forto holde hem to tho gouernauncis which Holy Scripture of the Newe Testament techith hem, and forto caste aside alle othere gouernauncis or reulis whiche ben not tauȝt in the Newe Testament; ȝhe, thou tho gouernauncis and reulis be [ben, MS. (first hand).] weel ynouȝ and sufficientli ynowȝ groundid in doom of weel disposid resoun. Forwhi Seint Poul seith, Coloc. ij^e. capitulum., thus: Se ȝe that no man disceyue ȝou bi philsophie and vein fallace aftir the tradi|cioun of men, aftir the elementis of the world, and not aftir Crist; 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 [seid is interlineated by a later hand.] 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 ouȝten alle Cristen men be waar, that thei therbi be not bigilid. Wherefore Cristen men, (for tendirnes

which thei ouȝten haue that thei synne not,) ouȝten be waar and forbere al such craft of ymagis vsing and of pilgrimagis making. [and vsing of pilgrimagis mahing, MS. (first hand).]

The ix^e. argument is this: Iohun iiij^e. capitulum., whanne Crist saat at the welle of Iacob and talkid with the womman Samaritan, he excludid the vce of ymagis and the vce of pilgrimage. [pilgrimagis, MS. (first hand).] Forwhi he seide to the womman thus: The tyme is come and now it is, whanne trewe worschipers schulen worschipe the Fadir in spirit and trouthe; for also the Fadir sechith such that worschipen him. God is a spirit, and it bihoueth 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: I se that thou art a prophet. Oure fadris worschipiden in this hil, (that is to seie, the hil clepid Garizim,) and ȝe, (that is to seie, Iewis,) seien that at Ierusalem [ierl̛m, MS., and similarly else|where.] is a place where it bihoueth to worschipe: Iesus seide to hir thus: Womman, bileeue thou to me, for the hour schal come, whanne neither in this his [his, so the MS.; but the word should probably be expunged. It is not found in either form of Wiclif's version, from which the citation is made.] hil neither in Ierusalem ȝe schulen worschipe the Fader. Ȝe, (that is to seie, Samaritanis or dwellers in the cuntre of Samarie,) worschipen what ȝe knowen not; we,

(that is to seie, Iewis,) worschipen what we knowen: for helthe is of the Iewis. Thus miche there. Of which proces folewith that Crist excludid pilgrimage, whanne he seid that peple schulde frothens after wor|schipe neither in Ierusalem neither in the now seid hil; for the worschiping, 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 [schulden, MS. (second hand); but the original reading is manifestly right.] be among the peple which he came to teche.

The x^e. argument is this: If a man wole go in pilgrimage into sum memorial of God or of a Seint, what skile is therto that he go thidir in pilgrimage openli, (sithen he 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 [or is interlineated by a later hand.] of tre forto offre 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 nyȝt and dai, whanne he were departid frothens and were come hoom aȝen? But certis open it is, that alle these ententis ben or [or is added by a later hand.] 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 xj^e. argument is this: Iosue xxiiij^e. capitulum. the duke Iosue seid to the peple of Israel thus: Do ȝe awey fro the myddis of ȝou alien [alien is added by a later (?) hand. It is found in Wiclif's version.] Goddis, and bowe ȝe

ȝoure hertis to the Lord God of Israel. Wherfore bi lijk skile and lijk weel it myȝte be seid to Cristen men: "Do ȝe awey fro the myddis of ȝou alien Goddis, that is to seie, ȝoure ymagis whiche ȝe worschipen and holden as ȝoure Goddis."

The xij^e. argument is this: The peple of Iewis weren not so vnwise and so lewid as ben Cristen children now of x. ȝeer age, neither as ben foolis now among Cristen men. Forwhi her werkis in con|questis making and her bateilis disposing and her lotting of cuntrees and her beldingis and her othere craftiose doingis whiche thei diden schewen weel the contrarie. Also the hethen men which weren in the daies of Iewis weren ful wise, and thei weren not so vndiscrete as ben now Cristen children of x. ȝeer age, neither as ben folis among Cristen men. Forwhi the fynding of kunnyngis, (as of comoun natural phil|sophie, of medicinal philsophie, of methaphisik, of astronomye, and of geometrie, and othere particuler sciencis, and of moral philsophie, and of ful discrete policie, and of sutil craftis doon bi hem) schewith ful miche the contrarie. But not with stonding al this, the Iewis weren [were, MS. (first hand).] so cumbrid bi having and vsing ymagis that thei maden hem a calf of siluer, and seiden that it was her God which brouȝt hem out of Egipt, as it is open Exodi xxxij^e. capitulum., and ofte in othere tymes thei worschipiden ymagis of stoonys or of stockis as for her Goddis, as it is open ynouȝ 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, ȝit thei also worschipiden ymagis of tre and of stoon for her Goddis, as the Sauter seith therof in the cxiij^e. psalme thus: The symylacris of hethen men ben siluer and gold, the werkis of mennys hondis;

tho han mouth and schulen not speke, et cætera. Thei that maken hem be 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 hem. Wherfore as weel or miche rather Cristen men ouȝten be waar forto entirmete with like ymagis, lest that thei falle into lijk defaut; for wher yn oon myȝti man stumblith, there an other myȝti man ouȝte drede [ouȝte to drede, MS. (first hand).] lest he also stumble. And ellis Cristen men putten hem silf into perel of breking Goddis lawe, [breking of Goddis lawe, MS. (first hand).] which is a trespace in it silf, ȝhe, and ferther sithen so wise and so myȝti men in discrecioun fillen 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, thouȝ it be not knowe openli.