By Roger A. Ladd (auth.)
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The problematic nature of pardons themselves further complicates this little transaction. 115) should leave us suspicious of pardons in general. If pardons signify clerical greed, with this exchange Haukyn and his Pope implicate each other. Our suspicions of Haukyn’s motives gain further textual support when the waferer wants more. V. 249) from the Pope, with which he would be “prest to þe peple, paast for to make, / . . XIII. 251–54). XIII. 255) shows that, like Simon Magus, he does not really understand the nature of the Church’s power.
III. III. III. 240–41). III. III. III. 246–47). Conscience sharply differentiates between earthly and heavenly rewards, with the implication that rewarding the good is God’s business and involved with grace, refuting Mede’s earlier insistence that earthly kings must use mede to reward and keep feudal loyalty: “it bicomeþ to a kyng that kepeþ a reaume / To yeue men mede þat mekely hym serueþ— / . . III. III. 247). As it will with Coveitise, “maintenance” appears at a moment when the power of money is most suspect and mede hardest to define, and this invocation of maintenance undermines Mede’s earlier suggestion that kingship requires gift-giving mede.
XV. XV. XV. 159–60). XV. 155). Lending could be charitable, since a virtuously interest-free loan would help a needy person. XV. 159) would reify the taint of finance that the charity was meant to wash away.
Antimercantilism in Late Medieval English Literature by Roger A. Ladd (auth.)