NOTES TO SECTION III.

37

fol. 126, col. 2: In omni genere est unum primum quod est metrum et mensura omnium aliorum.

43. De Veritate Scrip. Sac., Vienna MS., 1294, c. 9, fol. 21, col. 4: Si non licet filio infringere testamentum patris terreni, multo magis non licet catholico dissolvere testamentum infrangibile Dei patris. Comp. c. 14, fol. 43, col. 3, where he calls Scripture testimonium Dei, quod voluit remanere in terris, ut suam voluntatem cognoscerent, etc.

44. Wycket, ed. Oxford, 1828, p. 5: for he (God) and his word are all one, and they may not be separated.

46. Trialogus, III., 31, p. 238: Non sincere credimus in Dominum Jesum Christum, cum hoc date ex fide fructuosa teneremus, quod scripturae s.-sit infinitum major auctoritas quam auctoritas alterius scripturae signandæ.

47. Among the writers of the fourteenth century, I name only Occam, Marsilius of Padua, Peter D'Ailly, and of the fifteenth century, John of Goch, which latter lays great stress upon evangelical liberty; and yet, as little as Occam, finds any difficulty in boasting of the evangelicæ legis libertas; Goch, De quatuor erroribus circa legem evangelicam exortis, in Walch, Monimenta medii ævi, Fasc., 4. p. 75 f.; Occam, De jurisdictione imperatoris in causis matrimonialibus, in Goldast, Monarchia, I., p. 24.

48. De Officio Regis, Vienna MS., 3933, c. 9, fol. 46, col. 1: Legifer noster Jesus Christus legem per se sufficientem dedit ad regimen totius ecclesiæ militantis.

49. De Veritate Scripturæ s., c. 21, fol. 70, col. 2: Ignorare scripturas est ignorare Christum, cum Christus sit scriptura, quam debemus cognoscere.

50. De Blasphemia, c. 1, MS. 3933, fol. 118, col. 3. Comp. De Veritate Scripturae s., c. 1, fol. 1, col. 2: in illa consistit salus fidelium.

51. De Civili Dominio, II., c. 13, Vienna MS., 1341, fol. 311, cols. 1 and 2: Nullas particulares cerimonias exprimit, quibus eis universalis observantia vetaretur. Ideo regula ac religio Christiana secundum formam in evangelio traditam est omnium perfectissima et sola per se bona.

52. De Veritate Scripturæ s., c. 15, fol. 45, col. 4: Efficacia sententiæ (the subject spoken of is the Bible) est magis utilis quam sententia vel locutio aliena.

53. De Civili Dominio, I., c. 44, MS. 1341, fol. 141, col. 1: Pure per observantiam legis Christi sine commixtione traditionis humanæ crevit ecclesia celerrime; et post commixtionem fuit continue diminuta.

54. Ib., III, 26, MS. 1340, fol. 252, col. 2: Alia logica et sapientiæ evanescunt, sed os et sapientia, quam dedit apostolis in die pentecostes, manet in æternum, cui non potuerunt efficaciter resistere et contradicere omnes adversarii.

55. Sermons for Saints' Days No. LV., MS. 3928, fol. 112, col. 3. De Veritate Scripturae s., c. 2, MS. 1294, fol. 4, col. 3: Locus a testimonio Augustini non est infallibilis, cum Augustinus sit errabilis.

56. De Civili Dominio, I., c. 34, MS. 1341, fol. 81, col. 2; Lex humana est mixta multa nequitia, ut patet de regulis civilibus, ex quibus pullulant multa

mala; lex autem evangelica est immaculata. Comp. Liber Mandutoram, c. 10, MS. 1339, fol. 114 col. 2 (after Psalm xviii., 31).

57. Trialogus, I., 9, p. 65: Sicut sacrae scripturæ sententia, sic et ejus logica est a fidelibus veneranda, III., 31, p. 242; cum logica scripturæ sit rectissima, subtilissima et maxime usitanda. Comp. Supplementem Trialogi, c. 6, p. 434. De Veritate Scripturae s., c. 3, MS. 1294, fol. 6, col. 1.

58. De Ecclesia, c. 12, MS. 1294, fol. 165, col. 1 : Sine conservatione hujus carta impossibile est quod maneat dignitas ad privilegium vel aliquod bonum gratuitum capiendum. De Veritate Scripturae s., c. 12, fol. 32, col. 4, he calls the Bible carta a Deo scripta et nobis donata, per quam vindicabimus regnum Dei. Comp. c. 14, fol. 43, col. 4.

59. De l'eritate Scripturæ s., c. 21, fol. 71, col. 1: Lex Christi est medulla legum ecclesiæ. De Ecclesia, c. 8, fol. 152, col. 3: Omnis lex utilis sanctae matri ecclesiæ docetur explicite vel implicite in scriptura.

60. De Civili Dominio, I., c. 44, MS. 1341, fol. 133, col. 1 : Sola scriptura s. est illius auctoritatis et reverentiae, quod, si quidquam asserit, debet credi.

61. Trialogus, III., 31, p. 239 : quod scriptura s. sit infinitum magis autentica et credenda, quam quæcunque alia . . . . Unde scripta aliorum doctorum magnorum, quantumcunque vera, dicuntur apocrypha, etc. In the use of this term apocrypha (it is the same with Occam), Wiclif does not refer to the genuineness of these writings, but to their credibility and authority.

62. De Civili Dominio, I., 35, MS. 1341, fol. 83, col. 2.

63. Ib., c. 20, fol. 45, col. 1: Totum corpus juris humani debet inniti legi evangelicæ tanquam regulæ essentialiter divinae.

64. De Veritate Scripturae s., c. 15, fol. 48, col. 2: Impossibile est, ut dictum Christiani vel factum aliquod sit paris auctoritatis cum Scriptura s.

65. De Civili Dominio, I., 36, fol. 86, col. 2; Liber Mandatorum, c. 22, MS. 1339, fol 180, col. 1: Potestas jurisdictionis super scripturam s. humanitus introducta potest effectum legis Dei casando confundere.

66. De Blasphemia, c. 3, MS. 3933, fol. 125, col. 3.

67. De Civili Dominio, I., 11, fol. 24, col. 1. Spiritual rulers are bound uti pro suo regimine lege evangelica impermixte. De Veritate Scripturae s., c. 14, fol. 32,

col. 3: Videtur mihi summum remedium solide credere fidem scripturae, et nulli alii in quocunque credere, nisi de quanto se fundaverit ex scriptura. Ibid., c. 20, fol. 66, col. 1 Utilius et undique expeditius foret sibi (ecclesiæ) regulari pure lege scripturae, quam quod traditiones humanæ sint sic commixtae cum veritatibus evangelicis, ut sunt modo.

68. De Veritate Scripturae, c. 7, fol. 17, col. 3: ut quidam Dr. traditionis humanæ et mixtim-theologus dicit. Comp. De Condemnatione XIX Conclusionum, in Shirley, Fasciculi Zizan., 1858. The opposite to this is purus theologus, De Ecclesia, c. 10.

69. De Blasphemia, c. 8, MS. 3933, fol. 144, col. 1: Lex autem christiana debet esse solum lex Domini et immaculata convertens animas, et per consequens recusari debet a cunctis fidelibus propter commixtionem cujuscunque attomi (sic) antichristi.

NOTES TO SECTION III.

70. Sermons for Saints' Days, No. XLIX., MS. 3928, fol. 99, col, 1.

39

71. Ib. No. XXXI., fol. 61, col. 2, No. XXXVIII., fol. 76, col 4. Also in the 24 Miscellaneous Sermons, No. XIX. fol. 175, col. 1. Under viri evangelici in these places, at least in the two last, are chiefly meant Wiclif's itinerant preachers. But of doctores evangelici he speaks in De Civili Dominio, MS. 1340, fol. 163, col. 1.

72. De Veritate Scripturae, as above, c. 14, fol. 40, col 4. Comp. fol. 41. col. 3. Both places are found in the excerpt from this work given in Appendix.

73. E.g., Defensorium contra Joannem papam XII., in Fasciculus rerum expetendarum, etc., ed. Brown, 1690, fol. 439-957. Dialogus in Goldast, Monarchia, Frankfort, 1668, II., fol. 398-957. Opus nonaginta dierum contra errores Joannnis XXII. papæ de utili dominio rerum ecclesiasticarum, etc. Goldast, II., f.

993-1236.

74. Occam, in his Dialogus, Lib. f. II., fol. 410 f., in Goldast, investigates the question of what constitutes false doctrine, and he brings into view the principle as one which had been held by some, while at the same time himself opposing it, that only those doctrines should be held to be orthodox and necessary to salvation which are taught either directly or indirectly in Holy Scripture. With this principle, Wiclif's, it is true, is identical, but there is nothing to show, notwithstanding, that he had borrowed it from any quarter.

75. Dieckhoff, die Waldenser in Mittelalter. Göttingen, 1851, p. 171 f., 267 f. 76. In Pref. to Book I., De Dominio Divino, MS. 1339, fol. 1, col. 1: Innitar ... in ordine procedendi rationi et sensui scripturae, cui ex religione et speciali obedientia sum professus. . . . . Sed ut sensum hujus incorrigibilis scripturae sequar securius, innitar ut plurimum duobus ducibus, scilicet rationi philosophis revelatae, et postillationi sanctorum doctorum apud ecclesiam approbatæ.

77. De Civili Dominio, III., 26, MS. 1340, fol. 252, col. 2 : Spiritus sanctus docet nos sensum scripturae, sicut Christus aperuit apostolis sensum ejus.

75. De Veritate Scripturae 8., c. 15, fol. 45, col. 1: Ne pseudo-discipuli fingant se immediate habere a Deo suam sententiam, ordinavit Deus communem scripturam sensibilem.

79. De Veritate Scripturae s. c. 9, fol. 23, col. 1. De Civili Dominio, III., 19, fol. 162, col. 2: Nemo sufficit intelligere minimam scripturæ particulam, nisi spiritus s. aperuerit sibi sensum, sicut Christus fecit apostolis.

*0. De Veritate Scripturae s., c. 6, fol. 13, col. 1. Comp. c. 2, fol. 4, col 4: Nasi Deus docuerit sensum scripturae, est error in januis.

81. Ib., c. 15, fol. 45, col. 1: Ad irradiationem confert sanctitas vitae; c. 9, fol. 22, col. 4: virtuosa dispositio discipuli scripturae, is viewed as including auctoritatis scripturae humilis acceptatio; c. 5, fol. 12, col. 1: sensus auctoris humiliter indagandus.

2. De Veritate Scripturae s. c. 19, fol. 62, col. 3: Tota scriptura s. est unum Dei verbum. Comp. c. 12, fol. 31, col. 1: Tota lex Christi est unum perfectum verbum procedens de ore Dei; c. 4, fol. 9, col. 4: Non licet lacerare scripturam s., sed allegare eam in sua integritate ad sensum auctoris. Comp. c. 6, fol. 15, col. 3:

Hæretici lacerando negant scripturam s. esse veram, et non concedendo eam ex integro capiunt; e contra autem catholici allegant pro se scripturam s., cum acceptant ejus autenticam veritatem ex integro ad sensum, quem sancti Doctores docuerant. Farther, c. 9, fol. 22. col. 3: Crebra lectio partium scripturae videtur ex hoc necessarium (sic), quod saepe una pars scripturae exponit aliam. Prodest crebro legere partes scripturae pro habendo conceptu suae concordantiae. In the Miscellaneous Sermons, No. XL.. MS. 3928, fol. 213, col. 1, Wiclif observes : Sunt enim veritates scripturae quae sunt verba Dei, sic connexae, quod unumquodque juvat quodlibet.

83. De Veritate Scripturae s., c. 15, fol. 45, col. 1. Comp. c. 12, fol. 31, col. 4. 84. Lewald in Zeitschrift für Historiche Theologie, 1846, p. 177. De Veritate Scripturae s., c. 9, fol. 22, col. 4: Utrobique in scripturae s. est conformitas rationi, et per consequens ratio est testis necessarius ad habendam sententiam scripturarum.

85. De Veritate Scripturae s., c. 2, fol. 4, col. 3: Et sic posset proterviens totum sensum scripturae subvertere negando sensum literalem et fingendo sensum figurativum ad libitum. De Civili Dominio, III., 19: Omnia Christi consilia-sicut et tota scriptura-ad literatum observanda, etc. Et iste sensus est spiritualis, circa quem doctores sacrae paginae debent specialiter laborare. Comp. c. 9, fol. 56, col. 2.

86. De Quatuor Sectis Novellis, MS. 3929, fol. 232, col. 4: Non valet saltus a literali sensu scripturae ad sensum misticum, nisi ille sensus misticus sit alicubi fundatus.

...

87. De Veritate Scripturae s., c. 12: Doctor de Lyra, licet novellus, tamen copiosus et ingeniosus postillatur scripturae ad literam, scribit, etc.

88. De Dominio Divino, III., c. 5, fol. 84, col. 2: Apostolus autem de ratione notabili respexit praepositiones et adverbia.

89. De Officio Pastorali, II., c. 7, p. 39: Christus renuit judicium seculare, quod approbat in lege veteri.

90. Liber Mandatorum, c. 7-9, MS. 1339, fol. 104, col. 1; fol. 112, col. 1.

91. Ib., c. 7, fol. 15, col. 2: Brevis est differentia legis et evangelii, timor et amor. Comp. c. 8, fol. 107, col. 1: Lex nova tanquam amorosa est lege timorosa perfectior.

92. De Veritate Scripturae s., c. 7, fol. 17, col. 4 : quam omnes homines tenentur cognoscere defendere et servare, cum secundum illam tenentur sub obtentu aeterni praemii Domino ministrare.

Wiclif und die
Comp. Lewald,

93. Speculum Secularium Dominorum, c. 1. Vide my essay, Lollarden, Zeitschrift für histor. Theologie, 1853, p. 433, note 30. Theologische Doctrin des Johann Wycliffe, in the same Zeitschrift, 1846, 180 f.

41

SECTION IV.-Doctrine of God and the Divine Trinity.

IN the first four chapters of his Trialogus, Wiclif goes into the proofs of the existence of God. He occupies himself partly with the ontological proofs, in which he closely follows Anselm of Canterbury in his Proslogium, partly with the cosmological proofs. In the former he starts from the idea of "The Highest Thinkable," and comes to the conclusion that this highest thinkable also exists. In the latter he starts from the idea of a cause, and arrives at the existence of a last and highest cause.95 As Wiclif in this place appropriates to himself successions of thought which had already been made use of by previous thinkers, and appears to be peculiar only in the reflections which he makes upon them, it cannot be necessary for me to enter farther into them here, and I content myself with referring to the exposition of them given by Lewald.

In his inquiry into the attributes of God, on the other hand, we come in sight of a peculiarity of Wiclif's doctrine, which we may briefly indicate as positivity, in the philosophical sense, or as realism. The subject discussed is the nature of our idea of the infinitude of God. Wiclif sets out from the axiom that God is the absolutely perfect Being. Following Anselm of Canterbury and his Proslogium, he lays down the twofold principle-(1), God is the highest that can be thought; (2), God is the best which exists; and in the inquiry into God's attributes he always proceeds upon the ruling principle that God is all which it is better to be than not to be. But according to all this an idea of God may be formed quite different from Wiclif's idea of Him. The infinitude of God may be thought of in a vague and absolutely