By Roger A. Ladd (auth.)
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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.
We also see Langland’s concern with the power of money through the repugnance of his imagery here: the admonition that “he þat gripeþ hir gold . . III. 45 David Aers also argues that Langland adds to this repugnance with the misogyny of the marriage metaphor here, and he associates Langland’s contempt for Mede with “the profit economy . . III. 255–56). This move separates Mede’s and Theologie’s theory of wages from the debate over her sinfulness, though Clare A. III away from the desire for Mede to the more esoteric world of medieval economic theory.
XIII. V. 240). XIII. 389–90). XIII. 370). XIII. 357). This slippage between good and goods reminds the reader how easy it can be to confuse the two: both charity and avarice love the good, after all. XIII. XIII. 413) further characterizes these overlapping sins as potentially mercantile. One implication of this conjunction of charity with the moment when material sins are collapsing into mercantile covetousness is that, just as the mercantile Haukyn ref lects all material sinners, perhaps charity can remedy material sins.