ANTIQUITIES, ETC.

WICKLIFFE'S EXPOSITORY WORKS.

(Continued from p. 406.)

II. TRACTATUS DE STATU INNOCENTIE. This treatise begins in the second col., p. 332, in the following words:" Ut supradicta magis appareant oportet parumper disgredi videndo quomodo homo debuit in statu innocentiæ conversari."

The work is divided into ten chapters, and ends on p. 350, col. 1 : at the end is the following note :

"Explicit tractatus de statu innocentiæ compilatus a magistro Johe Wyclyf doc. tore evangelico, cuius animæ propicietur deus.'

Although from the commencement of this tract it would appear to be connected with some other treatise, yet it has no relation to the unfinished Exposition of John, xiii., which immediately precedes it in the present copy.

Bale and Lewis* have mentioned its title and initial words, but throw no light on its connexion with any other treatise.†

III. TRACTATUS DE TEMPORE. This work is divided into thirteen chapters, and begins in the first column of p. 350, in the following words:

"In isto supponendo tempus ee [esse] declarat quod omnis duraco sit idiuisibilis, quo ad molem ondit [ostendit] quod sta [substantia] no est maior pp [propter] tempus vĨ moram, sed diuturnior vĨ antiquior."

These words are the commencement of an argument or summary of the contents of the treatise. The first chapter begins thus:-" In tractando de tempore sunt aliqua ex dictis superius recapieda." This identifies it with a treatise mentioned by Lewis as contained in a volume in the library of Trinity College, Cambridge. It is probable, also, that this is the treatise mentioned by Bale, under the title, De temporis quidditate, of which he gives no initial sentence.§

The work ends col. 2, of p. 387, "Explicit tractatus de tempore." Then follows an index or summary of the chapters, nearly a repetition of that at the beginning of the treatise, which has been already noticed. This work, also, would seem, from its commencement, to be connected with some other treatise, perhaps with that entitled De Temporis Ampliatione.

IV. Then follow certain treatises without titles, which are thus indexed in a hand of the seventeenth century, p. 413:—

* Bal. de Script. Bryt. Cent. vi., p. 452. Basil, 1559. Lewis, No. 46, p. 190. + See an extract from Mr. Baber's Catalogue in a foregoing note, by which it appears, that this treatise is part of Wiclif's Summa Theologica.

Lewis, p. 186, No. 32, 6.

Bale, ubi sup'., p. 455. Lewis, p. 208, No. 215.

incarcerat. infra septa Westmonaster. in Anglia.”

These last words are added by a different hand.

1. The EXPOSITION OF TITUS, 11. 11, begins thus, p. 387:-" Apparuit grà di saluatoris nri omibz homibz erudies nos, ad Tit. 2. Ista epla docet spalis quomodo Christiani viantes debent prædictam pacem dni custodire."

2. In the second col. of p. 390 is an EXPOSITION OF Titus, m. 4, not mentioned in the above index: it begins thus-"" Apparuit benignitas et humanitas saluatoris nri di, tit. 3. Ista. à. epla ut prior docet. quomodo debemus in virtutibus nos servare."

3. The EXPOSITION OF HEB. 1. 1, begins p. 393, col. 2. "Multiphariam multisq. modis olim ds loquens pribus in pphis nonissime vero diebus istis locutus est nobis in filio, ad. hebr. 1. In ista epla docet paulus hebreos."

These three passages occur in the church service for Christmas-day. Tit. ii. 11, is the Epistle ad missam in Galli cantu, and the Capitulum in lauds and ad tertiam. Tit. iii. 4, is the Epistle ad missam in aurora, and the Capitulum ad Sextam, Heb. i. 1, is the Capitulum ad nonam, and ad secundus vesperas. It occurs, also, in the second lesson, ad tertiam missam in die Nat. (See the Salisbury Missal and Bre

viary.)

4. The EXPOSITION OF ISA. Xxv. 1, begins p. 390, col. 2. "Dne ds me honorificabo te. ysa. 25, et sparsim alibi; istud autem verbum. fuit prophetæ eximij ysa. postqa vidit crebras visiões ppheticas et sensit gloriosas beneficencias dei sui."

This is not an exact quotation of Isa. xxv. 1, which in the Vulgate is, "Domine Deus meus es tu, exaltabo te, et confitebor nomini tuo."

5. DE CAPTIVO HISPANENSI. This piece begins p. 398 c., col. 2, in the following words :-"Convenim3. ex mandato dni regis ad dicendu. s. [secundum] videre nrm v'itatem in casu nobis expoito ad honorem di, ad pfectù eccæ et stabilitatem pspu regni nri, et h, 3a [hæc tria] in tractatu nro se invicem consequuntur."

It appears that the principal captive alluded to was the son of the Count de Deen. He was imprisoned as a hostage for his father, and appears to have been liberated without sufficient security for the pay

ment of his ransom. The Count de Deen was taken prisoner at the battle of Nazarre, or Najara, fought April 3, 1367.*

The question discussed in this document relates to the privileges of Westminster as a sanctuary, where the captives, after their escape, took refuge; and the difficulty was, "utrum licet regi et regno suo in casu isto fre [facere] ut dicti captivi de Westmon. extrahantur. Et dicunt canoniste et ciuiliste, tam regni ñri quam imperii, quod supposita veritate casus, non obstante quocunque privilegio Westmon. licet eos extrahere: Theologi autem dicunt concorditer, quod supposita veritate casus expositi licet eos extrahere, servando tu eos in vita et membris incolumes."

It does not appear what part Wicliffe had in this discussion, nor is his name found in any of the commissions or letters patent relating to the subject, which are printed by Rymer; but as his patron, the Duke of Lancaster, was a principal actor in the battle in which the Count de Dene was captured, it is possible that Wycliffe may have been consulted on the theological part of the question, although his name does not now appear in any of the documents that have been preserved. The question is thus decided in the conclusion of this curious document :-"Hortandi tu sut dni seculares, ne arguendo p locu ab insufficienti sititudine [similitudine] auferant vera privilegia ecclesiæ propter cupidinem temporalium vel vindictam : hortandi sunt secundo, ne ex invidia vel alia causa prætergrediente caritatis regulas, sit fugitivo culpa imposita, vel prædiconis suspico palliata, et hortandi sunt tertio, ne aliter et specialiter infra cepta ecclesiæ sanguinem effundant innocentem, set honorent sanctam matrem ecclesiam secundum regulas quas xpe sibi instituit ad que omnia oportet omio consulere sensu catholicu scripturarum."

6. The EXPOSITION OF 1 THESS. IV. 13, begins col. 1, p. 404. "Nolumus vos ignorare de dormientibus, pa tessal. 4, consuetudo gentilis supstitu tam in clero quam vulgo exuberat usque ad suos mor

tuos."

From the concluding paragraph of this homily, it appears that it was composed in the reign of Richard II.: "Rogemus g. q rex nost ricards recordet acutius de hijs tribus ex quibus psparet regnum suum sict pspat regnum xpi ad silitudinem [similitudinem] trinitatis,

* Several documents relating to this subject will be found in Rymer Fœd., tom. vii. 171, 178, 179, 287, 312, 664, 757, 758, 760, 761; viii. 210, 227, 338, 346, 423, 606, 661, 730. The battle and the capture of the Count de Deen are mentioned by the "Anonymous Chronicler," published by Hearne, with the Chronicle of Walt. Hennigford, p. 432; see also Rymer, tom. vi. p. 557; Knighton, 2628; Carte Hist. of England, book x., vol. ii., p. 516, 517.

cum pater suus carnalis Edwardus nobilissimus et serenissimus affect is fuit spalit trinitati.”

7. The EXPOSITION OF JOHN, XI. 21, begins col. 1, p. 408. "Dixit Martha ad ilam, Jo. 11° Constat ex fide evangelii q xc [Christus] tres Mortuos suscitavit, ad denotandum, q3x [triplex] est genus c'mis [criminis] a quo pportionabiliter liberat, sed non ultra," This treatise, or homily, occupies about five pages of the volume, and ends col. 1, p. 413.

Then follows (p. 414) an alphabetical index of the matters discussed in the Exposition of the Sermon on the Mount, and of Matt. xxiii.-xxv. The references are made to books and chapters, the two books of the treatise De Sermone Domini being referred to as lib. 1 and 2, and the Exposition of Matt. xxiii.-xxv., otherwise called "The Treatise De Antichristo," being referred to as lib. 3. This index occupies nine pages of the volume.

SACRED POETRY.

THE COUNTRY PASTOR.

SELF-DETECTION.

I.

WHAT is this subtle spright, ever in wait
Around my path, and, in such seeming guise,
Whispering sweet thoughts and honeyed vanities,
That the melodious poison stealeth straight
To the heart's avenues? Self-gathering state

Listens, well pleas'd. Meanwhile, all heav'n hath eyes,
All-seeing, yet unseen; but onward hies,
Seen at each turn, equipp'd for heav'n gate,
The elfin phantasy, all glittering dight,
And gaining golden wings; till dim conceal'd
Within the cloud-pavilion of her might,
With pure etherial mirror and bright shield,
Truth darkly gleams-the fiend is seen to-night
Hurrying afar, all hideously reveal'd.

II.

If I in golden idol build my trust,

Or reedy palaces of earth-born fame,

By enchanted streams, therein to glass my name,

Do thou, great God, do thou the gilded bust

To shivers rend, and scatter, turn'd to dust,

To waters of oblivion. If I frame

Ought earthly wish, wherein thou hast no claim,
Let darkness be upon it! If I lust

VOL. X.-Nov. 1836.

3Z

To build a stair, that I on high may walk,
Or frame me a frail mirror in the talk

Of other men, my shadow there to dress,
And, stretch'd beyond my nature's littleness,
And the low door of life, therein to stalk,
Rend thou that stair and glass to nothingness.

III.

I have been straying in the paths of night,
Until the lamp within, lit from the urn
Of the Eternal One, did dimly burn,

And darkly, while methought I walk'd in light,

Until a gleam from some serener height

Came down and shew'd the while in me did dwell

All hideous forms, and darkness visible;

Feigning that eye of pureness infinite,

Such as myself, while Feeling held the room
Of Holiness. O light and holy fear,

Shew me unto myself, and reallume

My darken'd spirit, that, more calm and clear

Conscience may shake her from the gathering gloom, And fill her urn with light ere thou be here!

IV. (SUGGESTED BY A PICTURE.)

Still dost thou, day and night, silent abide,
Hanging upon the tree, and still in vain
Pleading, thy bleeding hands and wounded side,
With upturn'd eye of agony, while pain
Rendeth each tender heart-string. Yet remain
Pride in my heart and foolishness, preside
O'er me at morn, with me, at even-tide,
Sinking to rest. Oh, o'er my spirit reign,
Teach me each day to bear my cross with thee;
And when night's curtains close be ever near.
Be thou my pilot through night's cloudy sea!
Be thou the silent chariot's charioteer!*
And when I sink upon the couch of death,
Then let me in thine arms resign my breath!

V.

Methought there was around me a strange light, And earth and time were not. Methought I shook At feet of one to whom I durst not look.

I seem'd as one from a wild infinite

Of multitudinous waters and dim night

Scarce saved; nor dares the pitying eye to brook
Of day that walks the heav'ns, such deep trance took
My whole of being. Still, from some dim height,
That all strange hurrying by is on my ear,
Of things I saw not, and I knew not how
Deeply wailing! Where am I? Still I hear
Deep to deep calling afar! O Thou

That hast redeem'd me from the howling flood,
What have I done?-Thy garments are all blood.

* This expression is, I think, from James Bonnel.