Archbishop Winchelsea held a synod at Mertoun in 1305, where various decrees were made respecting the books and furniture which each parish was bound to provide for the Divine service. The books were to be “a legend” containing the lessons for reading, with others containing the Psalms and Services. The vestments were “two copes, a chasuble, a dalmatic, three surplices, and a frontal for the altar.” And, besides these, a chalice of silver, a pyx of ivory or silver, a censer, two crosses, a font with lock and key, a vessel for holy water, a great candlestick, and a lantern and bell, which were carried before the Host when taken to the dying, a board with a picture to receive the kiss of peace, and all the images of the Church. The nave, then as now, was the charge of the parish; the chancel, of the rector.
This synod was Archbishop Winchelsea’s last act before the King took vengeance on him for his past resistance. His friend and supporter, Boniface VIII., was dead, harassed to death by the persecutions of Philippe IV.; and Clement V., the new Pope, was a miserable time-server, raised to the papal chair by the machinations of the French King, and ready to serve as the tool of any injustice.
Edward disliked the Archbishop for having withstood him in the matter of the tithe, as well as for having cited him in the name of the Pope to leave Scotland in peace. The King now induced Clement to summon him to answer for insubordination. Winchelsea was very unwilling to go to Rome; but Edward seized his temporalities, banished eighty monks for giving him support, and finally exiled him. He died in indigence at Rome.
He was a prelate of the same busy class as Langton, not fulfilling the highest standard of his sacred office, but spirited, uncompromising, and an ardent though unsuccessful champion of the rights of the nation.
If Langton be honored for his part in Magna Charta, Winchelsea merits a place by his side, for it was the resistance of his party to the “Evil Toll” that placed taxation in the power of the English nation, and in the wondrous ways of Providence caused the Scottish and French wars to work for the good of our constitution.
CAMEO XXXVI. ROBERT THE BRUCE (1305-1308.)
King of England.
1272. Edward I.
King of Scotland.
1306. Robert I.
King of France.
1285 Philippe IV.
Emperor of Germany.
1298. Albert I.
Pope.
1305. Clement V.
The state of Scotland had, ever since the death of the good King Alexander, been such that even honest men could scarcely retain their integrity, nor see with whom to hold. The realm had been seized by a foreign power, with a perplexing show of justice, the rightful King had been first set up and then put down by external force, and the only authority predominant in the land was unacknowledged by the heart of any, though terror had obtained submission from the lips.
The strict justice which was loved and honored in orderly England, was loathed in barbarous Scotland. It would have been hated from a native sovereign; how much more so from a conqueror, and, above all, from a hostile race, exasperated by resistance! Whether Edward I. were an intentional tyrant or not, his deputies in Scotland were harsh rulers, and the troops scattered throughout the castles in the kingdom used such cruel license and exaction as could not but make the yoke intolerable, and the enmity irreconcilable, especially in a race who never forgot nor forgave.