The repressor of over much blaming of the clergy.

ix. CHAPITER.

FOR answere to the first semyng skile mad bifore in the bigynnyng of the next chapiter aȝens the v^e. [iiij ^e., MS.] principal gouernaunce, the ij^e. premysse in the first argument mad there is to be denyed; and thanne next, whanne ij. longe processis, (oon of Math. xv^e. capitulum. and an other of Mark vij^e. capitulum.,) ben alleggid forth forto proue the same ij^e. premysse, it is to be seid that bi tho ij. longe processis mai not be had more as to this present purpos than these iiij. pointis.

Oon is: That Crist blamed ij. tradicions of the Iewis there rehercid; oon bi which it was ordeyned, that a man schulde rather offre vp his money in the temple, than he schulde with the same money releeue his fadir or modir hauyng nede to be releeued therbi, and whiche myȝten not be releeued saue therbi: an other tradicioun was, bi which it was ordeyned that no man schulde take mete, but that he anoon bifore waischid him, and as soone as eny man were come and turned hoom fro the market or the cheping, that he waische him silf; wherby it is open that the opi|nioun of the Iewis was this, that the bodili waisching with water schulde clense the soule fro moral vnclen|nessis drawun and takun in biyng and silling. Forwhi it nedith not neither folewith, that bi biyng and sil|ling

eny bodili vnclennes bifalle to the bier and siller; and, bi lijk skile, [The sense and construction re|quire either it folewith that to be inserted; or that in the clause fol|lowing to be cancelled; yet it is possible that Pecock may have left the text as the scribe first wrote it] bodili waisching schulde clense the soule fro alle [othere is added after alle in the margin by a later hand, but wrongly, as it seems.] maners of moral vnclennessis, aftir her opinioun; and that moral vnclennessis comen yn into the soule bi outward vnclennessis of vessels or of eny other outward vncleene thing.

The ij^e. point is: That Crist blamed there the firste now rehercid tradicioun, for that he was euen aȝens the commaundement of God, which is the comaunde|ment of lawe of kinde; and he blamed there the ij^e. now rehercid tradicioun, for that he was vein and waast and conteyned an vntrouthe of opinioun, thouȝ he were not contrarie to eny comaundement of God.

The iij^e. point is this: That of and bi thilk ij. long processis of Matheu and of Mark kunne not be had that Crist blamed alle the tradiciouns which Iewis [the Iewis, MS. (first hand).] maden; forwhi in special he blamed no mo there than these ij. tradiciouns now rehercid, and as in general he blamed [blaned, MS.] no mo neither othere tradiciouns than tho whiche weren contrarie and aȝens the co|maundement of God.

The iiij^e. point is this: That Crist blamed not tho ij. tradiciouns now rehercid for that [forthat, MS. (accidentally?)] thei weren mennis tradiciouns, but for that thei weren yuel; so that this was not the caus of the blamyng, for that men made tho tradiciouns; but this was al the cause and ground of the blamyng, for that thei weren yuel and badde: and therbi folewith not, that alle othere mennys tra|diciouns not being yuel schulden be worthi be blamed.

Now ferther for answere in special to be mad it is to be seid thus: If Crist hadde there blamed alle tra|diciouns

of Iewis mad bi hem, or if he hadde blamed the seid ij. tradiciouns for that that thei weren mennys tradiciouns, sotheli thilk ij. long processis, (oon of Ma|theu, an other of Mark) hadden proued weel the ij^e. premysse of the principal argument sett bifore in the bigynnyng of the next chapiter. But for as miche as it can not be had bi the ij. processis of Matheu and of Mark, that Crist blamed there alle tradiciouns mad bi the Iewis, saue oonli tho tradiciouns whiche weren aȝens Goddis comaundement or in eny other wise yuel, neither that he blamed there the ij. there spokun tradiciouns, for that thei weren mennys tradiciouns oonli, saue for that thei weren badde tradiciouns, (as it is open ynouȝ, if the wordis of Mark be weel markid and set forto expowne the wordis of Matheu upon the firste there spokun tradicioun)—therfore it is open ynow, that tho ij. long processis of Matheu and of Mark prouen not it what that thei ben brouȝt forth to proue, that is, the seid ij^e. premysse. And therfore the seid argument hath not wherbi he mai haue his entent proued. Ferthermore, alle Cristen peple (name|lich, al tho lay persoonys which wolen nedis entermete with reding in the Newe Testament) y biseche for to attende into these thingis or notabilitees, [natabilitees, MS.] whiche y schal now reherce as into thingis ful miche profitable to hem, and whos vnattendaunce hath causid ful myche yuel, namelich in tho lay persoones whiche entermeten miche with reding in the Newe Testament.

The firste ys: That ful ofte oure Lord Iesus for|bedith or weerneth certeyn gouernauncis, and ȝit he expressith tho gouernauncis not oonli in the maners and circumstauncis in whiche he hem forbedith and weerneth and in which thei ben forbedable or weern|able, but he expressith hem in a forme comoun to the maners and circumstauncis in whiche thei ben

weernable and to the maners and circumstauncis in whiche thei ben not weernable; and therfore tho deedis so in comoun or in general and large fourme bi him expressid ben to be vnderstonde and ben to be specified [specied, MS. (first hand).] and ben to be restreyned into the maners and circumstauncis in which oonli thei ben weernable or worthi be werned [or worthi to be werned is added in the margin by a later hand; a still later corrector having erased to.] bi resoun, and ben of him weerned, and thei ben not to be vndirstonde in the general forme in which thei ben expressid. En|saumple herof is this: Crist weerneth men to clepe to hem a fader upon erthe in sum certeyn maner and forme oonli which is worthi to be [be is interlineated in a later hand. Perhaps we should read worthi be weerned.] weerned, and ȝit this thing so as now is seid weerned Crist expressith and outrith in a larger and generaler fourme comoun to the maner and circumstauncis in which it is weern|able and to the maner and circumstauncis in which it is not worthi be weerned. For whi he seith in this large and general fourme, Nile ȝe clepe to ȝou a fadir on erthe; [Matt. xxiii. 9.] and therfore this thing so weerned as in general maner of the wordis is to be specified and to be restreyned [and] to be narowid and to be vndirstonde and drawe as it accordith oonli with the maner and circumstauncis in which it is worthi the same thing bi resoun to be forbodun or weerned. And so this that vndir so large and so general a fourme is weerned, Nile ȝe clepe to ȝou a fadir on erthe, is to be take and vndirstonde in this wise: "Nile ȝe clepe to ȝou a principal or a cheef fadir on erthe, for thilk cheef fadir is in heuen."

And that this notabilite is trewe, it mai be proued thus: For ellis God schulde weerne in oure doable conuersacioun other thing or other wise than resoun

wolde it schulde be weerned, and so God ther yn were vnresonable; which is not to be grauntid, sithen he comaundith us to be resonable and to be not vnresonable thoruȝ al oure moral conuersacioun. [Perhaps Pecock may have Rom. xii. 1-2 in his eye.] For if it myȝte be allowid us to bere us vnresonabili, y woot not what lawe schulde lette us fro eny synne. Also but if this notabilite were trewe, ellis God were contrarie to him silf. Forwhi in other place of Scrip|ture, as Mark [vij^e. capitulum.], [A space left in the MS. for the number. Pecock may either refer to Mark vii. 9-13, or to Mark x. 17-19.] he wole that we be aknowe us to haue fadir and modir on erthe, in that that he there biddith us worschipe oure fadir and modir on erthe. And therfore this notabilite is trewe. And bi this notabilite is a wey ȝouun forto vndirstonde in riȝt and iust maner this, that Crist in so general fourme vttrith and expressith, Nile ȝe swere alwise; [Matth. v. 34.] and so forth of manye othere forbodis and weernyngis doon toward us vpon oure moral conuersacioun, whiche alle schulen be drawe to be vndirstonde as doom of resoun iugith hem to be vnderstonde, as herof ful rial processis and proofs ben mad in the book clepid Iust apprising of Holi Scripture in ther of the firste partie, and in the firste party of Cristen religioun, the iiij^e. trety, bi dyuerse chapitres.

The ij^e. notabilite is this: That in lijk maner Crist ofte blameth and rehercith as blamable certeyn gouer|nauncis, and ȝit he expressith tho gouernauncis not oonli in the maners and circumstauncis in whiche thei ben worthi be blamed, but he expressith hem in a fourme comoun to the maners and circumstancis in which thei ben blame worthi and to the maners and circumstauncis in whiche thei ben not blame worthi; and therfore tho deedis or gouernancis so in general

or in a comoun and large fourme bi him expressid ben to be vndirstonde and ben to be specified and to be drawe into the maners and circumstauncis in which oonli thei ben bi doom of resoun worthi be blamed. In this maner Crist blamed Pharisees vndir this forme, that thei "louen forto walke in stolis, and forto be clepid of men maistris, and forto haue the firste seetis in feestis;" [Mark xii. 38, 39.] and so forth of manye othere deedis like into this purpos, whiche deedis as so re|hercid of Crist in thilk generalte mowen be leeful and gode and desirid of scribis and of Pharisees and of othere men; but for as myche as vndir summe maners and circumstauncis thei mowen be morali yuel bi dom of resoun, therfore it is to vndirstonde [to be vndirstonde, MS. (first hand).] that Crist in his blamyng of hem blamed in [Probably in should be cancelled, or hem inserted after blamed.] the maner and cir|cumstauncis vndir whiche thei ben bi doom of resoun morali yuel. And that it ouȝte so be vndirstonde, the skile is now bifore seid in mater of Cristis weernyngis.

And ȝit ferther the iij^e. notabilite is this: That in lijk maner it is that Crist biddith and counseilith ofte certein deedis and gouernauncis, and ȝit he expressith tho deedis and gouernauncis in maners and circum|stauncis oonli in whiche tho deedis and gouernauncis ben comoun and general to be gode and to be badde morali; and therfore tho deedis and gouernauncis ben to be vndirstonde, that Crist biddith or counseilith or willith hem to be doon in the maners and circum|stauncis in which thei ben bi doom of resoun gode oonli. In this maner Crist bade, counseilid, or willed, Luk xij^e. capitulum. thus: Sille ȝe the thingis whiche ȝe han in possessioun, and ȝeue ȝe almes. Whether not this is trewe, that summan ouȝte bi doom of resoun and bi the wil of God for to not sille enything which he

hath in possessioun, that he ther with do almes? And ȝit Crist biddith there generali withoute excepcioun. And therfore it is seen to be trewe, what y haue now seid to be the iij^e. notabilite.

Sotheli and withoute doute these iij. notabilitees weel considerid and attendid of thilke persoones, name|lich of the lay party whiche wolen needis entirmete with the Newe Testament, is worth to hem a buyschel ful of gold; and that bothe forto purge hem of wrong opiniouns gaderid to hem bi occasioun of textis in the Newe Testament, and also for to preserue hem that thei falle not into suche vntrewe opiniouns takun bi occasioun of textis in the Newe Testament. And verili and sotheli to seie, the vnconsideracioun and the vnknowing and the [the is wrongly (?) cancelled by a later hand.] vnremembraunce of these thre now bifore sett notabilitees hath be a ful greet cause or occasioun of ful greet presumptuose iuge|mentis in summe of the lay partie, and of greet cisme and of greet horrour and of abhominacioun born anentis the clergie bi summe of the lay partie; of whiche thei wolden be schamed, if thei consideriden weel these thre bifore sett notabilitees, namelich if ther with thei wolden ouer reede the first parti of the book clepid The iust apprising of Holi Scripture.

Neuertheles, not withstonding al what fro the bi|gynnyng of the vj^e. chapiter in this present iiij^e. partie hidir [to] is seid for to iustifie the v^e. seid prin|cipal gouernance, ȝit y holde this, that ouer greet mul|titude of mennys posityue lawis ouȝten not be mad; but prelatis and princis ouȝten be weel waar that ouer manye posytyue lawis be not [not is interlineated in a later (?) hand.] ȝouun to her peplis. For sotheli ther of cometh causeli nedis ful myche yuel, more than y se men considere it so to come. Of

whiche yuelis y desire in myn herte for to haue leiser and space to write my conseite; (which God graunte to be don!) but certis forto holde that it is vnleeful or vnexpedient eny suche posytyue lawis be maad and be ȝouun to peple [the peple, MS. (first hand), per|haps rightly.] is fer fro my witt and my resoun.

To the ij^e. semyng skile and to [to is interlineated in a later hand.] the iij^e. semyng skile bifore sett in the next chapiter it is to be answerid euen lijk as it is answerid to the v^e. and vj^e. semyng skilis sett aftir in the v^e. parti of this book the iiij^e. chapiter, whos answeris ben sett in the same v^e. partie in the vj^e. and seuenthe chapitres; and therfore it is no nede forto fourme answeris in lengthe of the newe here. [And in this y eende here this fourthe partie of this book.]