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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." Hist. p. 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. . 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

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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 fiequenter interebat." De gestis pontif. Angl. edit. Savile, 139, . About the same time, we learn from

gulph, that some classes of the monks of Croyland were privileged as regarded the Collation: " omnes de secundo gradu -sint absoluti de lectura martyrelgn of collationis in capitulo,-et omnibus talibus

motibus 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 statutos: among them, one," de lectione leUt fratres sacerdotes dum in mensa

fuerint consedentes, nedum corporum sed etiam animarum capiant alimenta, præcipimus quod dum fratres sacerdotes in mensa fuerint congregati, legat unus literatus coram eis per aliquod competens temporis spatium, aut de Biblia aut de scriptura sacra alia, lectionem; quem dum in legendo fuerit, fratres silentium tenendo, attente audiant et auscultent." P. 1164.

Cardinal Wolsey, in the year 1519, drew up some statutes for the regular canons of S. Augustine: of which one is directed to the collation: Wilkins, Concil. tom. 3. p. 686. In the royal injunctions of 1536, there is an order referring to "all sermones, and other collations." Ibid. p. 814. Again, in the same year, a royal letter to the bishops, commands each " to travel from place to place in all his diocese, and endeavour himself every holiday to make a collation to the people." Ibid. p. 825. 825. Once Once more, the bishop of London, in 1542, admonished his clergy what they were to teach, in their "preachings, open sermons, and collations." Ibid. p. 866. I have quoted these, as illustrative of the meaning of the term, down to the period at which it became, in such a sense, obsolete.

Dr. Oliver, in his work, the "Monasticon diœcesis Exoniensis," mentions a manuscript, formerly belonging to the priory of S. Andrew's, Cornwall, containing several books bound together: among them thirtythree homilies, which from the description given by the learned author, seems to have been the "liber collationum" of that priory. He says: "One of these was read at the collation or evening refreshment granted to the community before complin, on most of the weekdays in Lent: viz. from the first Monday until the last Wednesday inclusively; for no collation was allowed on the four first days, nor on the last three

days of that penitential season.”1 P.36. This would ainly account for the number thirty-three in this case but the use of Ford abbey was different: as *gy bad “collations" not only at other times of the Yes, as I have already mentioned, but the manuscript

"On asche wedensday a collacon:" followed For the first weke of clene Lent a collacion.” Sex & 4 White Kennett has plainly confused we books in the glossary prefixed to his parochial The day of the "obit" was not always De day off De death of the individual, as Dr. Todd As to abered in his learned preface to the Dublin A XXX: whence care must be taken in

không đỡ de ground of such entries only, the date Name an individual. Thus in a very early ww rẻ tà of the council of Cloveshoo, in 747, Now of the burial ordered to be observed as

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ors and festivals to be observed. Wilwa Fauster his Itinerary mentions many estra 1.7: and numberless mapandasną gerve the same thing. In the a vntry prized in the Archæologia, AARAAN AMOR, "Sir John Fastolfe, in the ASSEN JOWANE Rg to his chapel. " j. MorANY ZVOLI 2 in a note, to have Moog what I mach doubt: and

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should decide it to have been the book of obits, observed in that family. It is scarcely probable that the reading of the martyrology would have formed a part of the services and devotions of a private household.

P. clxx. l. 20. In the year 1535, the archbishop of York writes to the king: "Opon good Fridaye last past, I charged the treasorer of Yorke, that he sholde leave out the colett pro papa, lykewies I charged the deacon that songe the hymne Exultet angelica in the halowinge of the paschall, that he sholde leave ouzt mention therein made de papa." Ellis. Orig. Letters. 3rd Series. 2. 329.

With respect to the ridiculous citation of archbishop Becket, I must correct an error in the note. (85.) The date which I have ascribed there to a diary, occurs in an official letter from a public officer, Penison, to the prime minister, Cromwell. As to the fact however, I would remark further, that archbishop Parker, a contemporary, appears to have believed it. De ant. ecc. p. 209.

In the year 1555, there was published an order by cardinal Pole, that all these rased names should be restored. "Id etiam curent, ut sacrorum canonum instituta in omnibus observentur, et nomen divi Thoma martyris, necnon sanctissimi domini nostri papæ ex libris dispunctum, in illis restituatur, et pro eo secundum morem ecclesiæ, ut ante schisma fiebat, oretur." Wilkins. tom. 4. p. 139.

P. clxxviij. note. Besides authors, whose prejudices, some might say, led them to condemn the wholesale confiscation by Henry viij th of sacred property, other writers speak no less plainly. Selden condemns it, in his history of tithes, p. 471, 486. (edit. 1618.) White Kennett also, in his history of Impropriations,

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