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Archbishop Parker records a remarkable and dreadful case of a dean of S. Paul's, and treasurer of the king. He had plundered, it seems; and lying at last on his death bed, he refused to receive the holy Eucharist; putting it off until the morrow. "Interea ad testamentum condendum monitus est. Ad quod paratus, exire, præter unum scriptorem, cæteros voluit. Is testamentum scripturus, expectans quid decanus dictaret, ex more testamentorum sic orsus est; 'In nomine Patris, etc.' Quod cum decanus comperisset, iratus jussit id deleri, et hæc verba tantum scribi. Lego omnia bona mea domino regi, corpus sepulturæ, et animam diabolo.' Quo dicto expiravit. Rex cadaver illius jussit curru exportari, atque in amnem projici et demergi." Antiq. Britan. ecc. p. 228. ad an. 1205.
P. cix. Processions. The collections of Wilkins contain very many orders for processions, and for various purposes: sometimes for thanksgivings; sometimes to appease the Divine wrath; and for other causes on these occasions the inferior clergy were generally directed to wear surplices. Not unfrequently the consecrated Eucharist was carried in the procession: as, for example, Walsingham says: "Per idem tempus, , Cantabrigiæ in festo commemorationis S. Pauli, occurrebat et festum dedicationis sanctæ Mariæ ibidem, ad quod festum amplius honorandum, in processione per parochiam deferebatur corpus dominicum, super duos humeros sacerdotum in feretro non ponderoso, etc." Hist. Angl. p. 339. Walter de Whytleseye also, mentions among other gifts made by abbot Geoffry to his church of Peterborough, unum vas argenteum et deauratum ad modum turris
cum lapidibus impressis, et imaginibus sanctorum circumstantibus pro corpore Christi in principalibus festis ante processionem deportandum." Edit. Sparkes, p. 163. cf. p. 170. And once more, the following from Matthew Paris, concerning Simon, abbot of S. Albans, who gave a splendid shrine to his abbey. "Et ad perpetuendam ipsius cum benedictione memoriam, constituit ut in dominica palmarum, corpus Dominicum in ipso scrinio veneranter reponeretur, et ab aliquo fratrum moribus et ætate venerabili, in casula alba usque ad papilionem in cœmeterio de pretiosissimis pallis compositum, nisi inclementia auræ impediatur, et tunc in capitulum deportaretur, duobus fratribus in cappis, brachia bajulantis dictum vas, honorifice sustentantibus. Et eodem modo, sequente processione, ad ecclesiam venerantissime reportaretur." Vitæ S. Alb. abbatum. p. 1038.
With regard to the processional banners, which were carried in some solemnities, there is a curious question in some diocesan enquiries, published in the year 1253; "An aliqui laici-decertaverint de præeundo cum vexillis in visitatione matricis ecclesiæ." Annal. Burton. Script. Anglic. tom. 1. p. 324. On some occasions, the maniple was ordered to be worn: I mention this, as the question has been much debated, whether that ornament was to be used at any other office, than the celebration of the Eucharist. Roger Hoveden speaks of a procession appointed, "cum sacerdote induto alba, et manipulo, et stola, et clericis in superpelliciis cum aqua benedicta, et cruce, præcedentibus candelabris, et thuribulo, cum igne, et incenso." Annal. edit. Savile, p. 348. To walk in processions with bare feet was frequently directed: for example, in the laws of king
Ethelred; "eat omnis presbyter cum populo suo ad processionem tribus diebus nudis pedibus." Bromton. Chron. Script. x. tom. 1. p. 902.
Penances were appointed to be done, in processions: I quote two or three cases, from archdeacon Hale's lately published extracts from the act-books of the ecclesiastical courts of the diocese of London. A. D. 1480. N°. xv. "— penitentia injuncta, quod in toga et camisia, nudis pedibus, precedat crucem processionaliter, cum candela precii unius denarii, et quam offerret processione finita." A. D. 1476. No. xlj. "Johanna Talbot-habet 3 dominicis precedere processionem nudis pedibus, in kirtela, capite flammiola nodata cooperto, in parochia S. Dionysii." A. D. 1496. N°. ccvj. "-dominus injunxit sibi quod præcedat processionem in ecclesia cath. S. P. sequentem le vergears, crucem ligneam manu ejus deferendam et secularem prædicatorem usque crucem, et ibidem maneat, quousque sermo finetur, crucem hujusmodi manus ejus tenendam." Clergymen also were presented, for neglecting to attend processions: for example. "Clericus parochie ibidem notatur, quod non pergit in processionibus generalibus ut tenetur, juxta antiquum morem." N°. cclj. Compare, N°. ccccx.
A Syon monastery processional is preserved among the manuscripts of S. John's college, Oxford: this volume has English rubrics, for the use of "the sustres."
P. cxix. l. 8.
There are two imperfect MSS. which contain a few of the episcopal offices: one of these, Rawlinson, C. 425, belonged to some abbey: the other, Rawlinson, C. 400, is valuable, as it was the property of a bishop of Salisbury, and has a memorandum on the first page. "Hunc librum legavit dominus Rogerus
de Martivale, Sarisbirien. episcopus ecclesiæ cathedrali beatæ Mariæ Sarisbirien. Ita quod loci episcopus, qui pro tempore fuerit, habeat usum ejus si illum habere voluerit, cui tradatur per bonam memorandam, proprietate ipsius penes dictam ecclesiam remanente. Et mortuo quolibet episcopo loci qui ejus usum habuerit, dictæ ecclesiæ fideliter restituatur." Bishop Martivale died in 1329.
The Exeter pontifical (spoken of in the same page) has since been printed by permission of the dean and chapter. I congratulate myself on having been the first to point out its value, and rescue it from the neglect in which it had so long been permitted to remain. It would be well if the edition just published might be useful to the student; but I am bound, however unwillingly, to warn him against relying upon the accuracy of its text: and to acknowledge, that, in my judgment, the care and learning which have been shewn in the performance of the work, scarcely correspond to the zeal, worthy of all praise, which prompted the undertaking.
P. cxxxiv. note 30. Compare also, Matt. Paris: "in loco qui fuit inter altare sancti Oswini, ubi scilicet consuevit missa matutinalis celebrari, etc." 809. And the chronicle of W. Thorn: " quod tunc omni die celebraretur missa matutinalis." Script. x. tom. 2. p. 1910.
P. cxl. l. 3. From a hasty examination, I am inclined to think that a "capitularium" is bound up with a "collectare," among the manuscripts of Corpus Christi college, Oxford. (N°. 192.)
P. cxliij. l. 5. Since the two first volumes of this work were published, I have satisfied myself that another book, the "Liber collationum," ought also to be
included among the ancient service books of the church of England. I had not then been able to see any copy of such a volume, or meet with one referred to or even mentioned by any ritualist. A copy however has been found among the MSS. which formerly belonged to Ford abbey, in Devonshire. It is a thick folio, upon vellum, written in a bold hand of the middle of the fifteenth century; and it is remarkable also, as having many English rubrics. It contains the short lections and homilies which were read, at various times of the year, chiefly during Lent, after collation; whence doubtless its name: which in later years came to be used for any sermon or homily.
Du Cange says: "Collatio, apud monachos præsertim, dicitur sacrorum librorum lectio, quæ statis horis, maxime post cœnam, coram iis fiebat:" and he proceeds to cite various orders of foreign councils to this effect. But that these lections, at least in England, were not limited to extracts from sacred writers, is evident from the Ford abbey manuscript, which has also sermons or homilies.
William of Malmesbury, speaking of bishop Wulstan, among other things says: "collationem quoque frequenter interebat." De gestis pontif. Angl. edit. Savile, p. 159. b. About the same time, we learn from Ingulph, that some classes of the monks of Croyland were privileged as regarded the Collation: " omnes de secundo gradu-sint absoluti de lectura martyrologii et collationis in capitulo,-et omnibus talibus minoribus chori et claustri laboribus." Hist. p. 105. Once more, there are printed in the Auctarium, at the end of the history of Matthew Paris, some monastic or hospital statutes: among them, one, "de lectione legenda in mensa. Ut fratres sacerdotes dum in mensa