CHAPTER V

THE CORONATION OF A KING.

THE ENGLISH RITE

As we have seen, the coronation rite is found existing in the new kingdoms of the West some two centuries before an imperial coronation rite was called into existence in the West at the resuscitation of the Empire by Charlemagne. In Spain the rite is found in use in the seventh century, in Frankish lands it was already well established in the eighth century, and in England a rite was used at the end of the same century certainly on two occasions though under special and abnormal circumstances[62].

In the ninth century a Roman rite for the coronation of a king came into being, partly derived from the Roman imperial forms but largely influenced also by the other existing royal rites. From this time there was a continual reaction of the Roman and the national rites upon each other, and it is safe to say that on no two occasions even in the same country was the rite used in exactly the same form, so unceasing was the developement.

The classifying of the different developements of the rite even of one country is a work of considerable difficulty. The ‘Recensions’ by means of which the developement of each rite is marked are, to a certain extent, arbitrary, and simply mark periods at which the process of developement has evolved definite changes. There is a vast number of forms in existence, many of which were probably never used but simply served to render the Pontificals in which they occur complete.

The history of the rite is most easy to follow in the older kingdoms of England and France, in which both the monarchical and the national spirit were most marked, and which accordingly were inclined to shew a somewhat independent spirit towards the Papacy. Germany and Hungary were largely influenced in their rite by the Roman, while those lands, such as the Scandinavian kingdoms and Scotland, which emerged somewhat late from a condition of semi-barbarity, only attained to the dignity of possession of a coronation rite at a time when the prestige of things Roman was well established, with the result that their rite appears to have been more or less Roman.

THE ENGLISH RITE

There are six well-marked recensions of the English rite.

(1) The Order of the so-called Pontifical of Egbert.

(2) The so-called Order of Ethelred II.

(3) The Order of the twelfth century.

(4) The Order of the _Liber Regalis_, which lasted (in English from the time of James I) until the reign of James II.

(5) The Order of James II.

(6) The Order of William and Mary, which with comparatively unimportant changes has been used down to the present time.

I

The earliest form of the English rite is that which is found in the so-called Pontifical of Egbert, Archbishop of York 732-766. Of this rite Dom Cabrol[63] says that it is ‘sans doute le plus ancien qui existe.’ But the whole question of the date of this Pontifical, and its connection with Egbert is one that much needs investigation, and in the absence of any recent and thorough discussion of these points, it is precarious to deal with this document as belonging to the eighth century.

As to the existence of a coronation rite among the Anglo-Saxons, we find two allusions to a religious ceremony in the Anglo-Saxon Chronicle at the end of the eighth century. Thus under the year 785 we are told that Ecgferth, who was associated on the throne by his father Offa, was in that year ‘hallowed as king[64]’ (to cyninge gehalgod). The same authority speaks of the consecration of Eardwulf on his accession to the Northumbrian throne in the year 795; ‘he was then consecrated and raised to his throne’ (geblestod ⁊ to his cinestole ahofen). Eardwulf who was of the old line of kings had been called to the throne after a usurpation.

Both these kings were, however, raised to the throne under peculiar circumstances, and we cannot therefore regard this evidence as proof that a coronation rite was definitely established in England by the end of the eighth century because of these isolated instances occurring in the two Saxon kingdoms of Mercia and Northumbria, all the more so as in both cases it was the influence of the Church that set these kings on the throne. We are also told by Asser a story of the consecration of Alfred as king by Pope Leo IV at Rome, whither he had been sent by his father Ethelwulf. This story is embellished and repeated by other writers[65], who add that Alfred retained the regalia and vestments used at this Roman coronation, and that they were preserved henceforward among the English regalia. But a fragment of a letter from Pope Leo to Ethelwulf disposes of this legend altogether, for in it he informs King Ethelwulf that he has invested his son Alfred with the insignia of a Roman consul[66]. Asser makes no mention of any coronation of Alfred in England.

The Order then of the Pontifical of Egbert must be used with caution. All that we can say with respect to its date is that a comparison between it and the so-called Order of Ethelred, which is of the tenth century, shews that the former is an earlier compilation than the latter, and much simpler and less fixed in character.

The Order[67] is called _Benedictio super regem noviter electum_, and the Mass into which it is inserted is called _Missa pro regibus in die benedictionis_. The Mass collect is _Deus regnorum omnium et Christiani maxime protector imperii, da servo tuo regi nostro N. triumphum virtutis suae scienter excolere, ut cuius constitutione sunt principes eius semper munere sint potestates_.

The Epistle is Lev. xxvi. 6-9, and the Gospel is that which is used in the English rite to this day, Matt. xxii. 15-22. After the Gospel the coronation service begins, and seven prayers are contemplated as being used.

1. _Te invocamus._

2. _Deus qui populis tuis_, or (alia)[68] _In diebus eius oriatur_.

3. _Deus electorum fortitudo._ This is the consecration prayer, and while one bishop says it all the other bishops anoint the king on the head. During the unction is sung the anthem _Unxerunt Salomonem_ and the Ps. _Domine in virtute tua_.

4. A series of 15 benedictions, said probably by different bishops, following the delivery of the Sceptre to the king: _Benedic Domine hunc praesulem_, etc.

5. The Verge or baculus is delivered to the king with the form _Omnipotens det tibi Deus de rore caeli_.

6. The crowning takes place. All the bishops set the Crown on the king’s head with the prayer _Benedic Domine fortitudinem regis_. The people immediately acclaim the king with the cry _Vivat rex N. in sempiternum_, and the nobles salute him with a kiss[69].

7. The last prayer is _Deus perpetuitatis auctor_.

After this the Mass proceeds, and there is a special Preface. It is noticeable that all the variable Mass prayers are Roman.

At the end of the rite there is appended a short charge on the three chief duties of a king, _Rectitudo regis est noviter ordinati ... haec tria praecepta populo Christiano sibi subdito praecipere_, namely to secure the peace of Church and people, to repress violence and rapine, and to be just and merciful. Probably in such words as these the king’s oath ran. The oath in the next recension is in almost the same words, and most of the prayers reappear later in other rites. There is no provision made for the coronation of a Queen consort, just as in the Eastern rite there is no provision made for the ceremonial crowning of the Empress. But there seems to have been some prejudice among the Anglo-Saxons against any very close association of the king’s consort with him on the throne[70], apparently on account of the matrimonial irregularities of which Saxon kings were guilty in common with most other Teutonic monarchs.

It is to be noticed that the crown is called the Galeus, a word which recalls the περικεφάλαιον Καισαρίκιον of the Eastern Emperor. The Saxon kings of later date called themselves βασιλεῖς. And in the charter of Burgred and Aethelswyth, to which reference has already been made, one of the regular Greek terms for the imperial crown is actually used ‘Ego Burgred rex necnon ego Aethelswytha pari coronata stemma regali Anglorum regina.’ These facts may possibly indicate the influence of the Eastern Empire on the courts of the West, though they may simply illustrate the Latin of the period.

II

The order that marks the second recension of the English rite, and which is called the Order of King Ethelred, was in all probability that used at the coronation of Edgar in 973.

In this second recension of the English rite every portion of the older is represented but there is more solemnity. In the delivery of the insignia there is a greater formality; and whereas the rite in ‘Egbert’s’ book is simply called _Benedictiones super regem_, in this order it is called _Consecratio Regis_. Alternative forms are provided, and whereas in ‘Egbert’ the rite is inserted into the Mass, in later recensions the whole rite precedes the Mass.

As the king enters the church the anthem _Firmetur manus_ is sung. Then the king prostrates himself before the altar during the singing of _Te Deum_. After this the king takes the oath, which is the charge at the end of ‘Egbert’s’ order transformed into a direct oath by a slight alteration of the first few words[71]. Then is said _Te invocamus_, (alia) _Deus qui populis_, (alia) _In diebus eius oriatur_. Here probably the ‘alia’ means ‘or’ though it may mean ‘also.’ Now comes the Consecratio, _Omnipotens sempiterne Deus creator ac gubernator_, (alia) _Deus electorum fortitudo_, (item alia) _Deus Dei Filius_. Of these three prayers the first is found in the rite used by Abp Hincmar at the coronation of Louis II in 877, and also in the Ordo Romanus of Hittorp of about the same date; the second is the consecration prayer of ‘Egbert’; the third is an early Roman form, and is found in nearly all subsequent rites. Then follows a new feature, the investiture with the Ring, with the form _Accipe anulum signaculum videlicet sanctae fidei_ and the prayer _Deus cuius est omnis potestas_, both of them found in Hittorp’s Ordo Romanus. The king is then girt with the Sword with the form _Accipe hunc gladium_, which is different from the Roman form, and now first occurs, and the prayer _Deus qui providentia tua_, which also now first appears, and is based on a collect in the Gregorian Sacramentary for use in time of war. The king is crowned with the form _Coronet te Deus_, which was used at the coronation of Charles the Bald at Metz in 869; and the prayer _Deus perpetuitatis_ follows. The Sceptre is delivered with the form _Accipe sceptrum regiae potestatis_ followed by the prayer _Omnium Domine fons bonorum_, both of which occur first here and in the contemporary French order of Ratold. The Verge is then delivered with the form _Accipe virgam virtutis atque aequitatis_[72], which first occurs in the Ordo Romanus of Hittorp. A series of nine benedictions follows, six of which occur in the orders of Charles the Bald (869) and Louis II (877), and the last three in ‘Egbert’s’ rite. Finally the king is enthroned with the form _Sta et retine_, a form which first occurs here and in Ratold’s rite, followed by the blessings _Omn. det tibi Deus de rore_, (_alia_) _Benedic Domine fortitudinem principis_, both of which occur in the forms of ‘Egbert.’

The Mass prayers, which are different from those of ‘Egbert,’ are found in the _Missa quotidiana pro rege_ of the Gregorian Sacramentary.

In this recension the coronation of the queen consort first occurs. She is anointed on the head with the form _In nomine Patris ... prosit tibi haec unctio olei in honorem_, etc., and the prayer _Omn. semp. Deus affluentem spiritum_[73]. Both these forms here first occur. The Ring is then given with the form _Accipe anulum fidei signaculum sanctae Trinitatis_, and the prayer _Deus cuius est omnis potestas_ (which is not the same prayer as that found elsewhere with the same beginning in the coronation of a king), both of which appear now for the first time. Lastly the queen is crowned with the form _Accipe coronam gloriae_, and the prayer _Omnium Domine fons bonorum_; the second of which is a shortened form of the corresponding prayer in the order for the coronation of the king, while the former is a slightly different edition of the form in Hittorp’s Ordo Romanus. It may be noted that the forms for the coronation of a queen given in the order of Ratold, and forming the second recension of the French rite, are almost identical with those of the English recension.

The developement of the rite in this second recension is most marked, and it is interesting to note that the same influences have been at work on the French rite of this period, which is very close to the second English recension.

III

In the twelfth century a third recension of the English rite[74] appears, in which the rite has been subjected to a very considerable Roman influence. The Ordo Romanus of Hittorp or some kindred order has been followed to a large extent in preference to the old national order.

As the king enters the church the anthem _Firmetur manus_ is sung, and the king lies prostrate before the altar during the Litany. The introduction of the Litany is a new feature and Roman. After the Litany the king takes the oath, _In Christi nomine promitto haec tria populo Christiano_. A bishop then asks the people whether they accept the Elect as king, _Si tali principi_, etc., and they answer _Volumus et concedimus_. This recognition is a new formal feature, but informally it had taken place long before, e.g. at the coronation of William I. It also appears in the French order of Louis VIII, but disappears again from the French rite later on. Then is said the prayer _Omn. aeterne Deus creator omnium_, followed by a series of benedictions, the same as those which follow the delivery of the sceptre in ‘Egbert,’ but in a shorter form. Next is said the prayer _Deus ineffabilis auctor mundi_, which is first found in the order by which Pope John VII crowned Louis II at Troyes in 877. It occurs henceforward in practically every order, but whereas the word _ineffabilis_ is always used in the English orders (and the German Aachen order) elsewhere _inenarrabilis_ is always found. The anointing is much more elaborate than heretofore; first the hands are anointed _Unguantur manus istae_, etc., then follows the consecration prayer (Roman) _Prospice omnipotens Deus_, after which the king is anointed on head, breast, shoulders and bends of arms, _Unguantur caput istud, pectus_, etc., and during the anointing the Responsory _Deum time_ is sung. This elaborate unction is identical with that prescribed in Hittorp’s order, though the forms are not the same. After the anointing is said _Deus Dei Filius_, (alia) _Deus qui es iustorum gloria_. The investitures are then made; the Sword with the Roman form _Accipe gladium per manus_, etc.; the Armills and the Pallium with forms now first appearing, _Accipe armillas sinceritatis_, and _Accipe pallium_, etc. Then comes the coronation, the crown being blessed with the prayer _Deus tuorum corona_, and the king being crowned with the form _Coronet te Deus_, which is first found at the coronation of Charles the Bald in 869. The prayer _Deus perpetuitatis_ follows the coronation. The ring is given with the Roman form _Accipe regiae dignitatis anulum_; the sceptre with the old form _Accipe sceptrum regiae potestatis_, and the prayer _Omnium Domine fons bonorum_; and lastly the verge with the old form. The benedictions which follow are those contained in Hittorp’s order, and finally the king is enthroned with the form _Sta et retine_.

The queen’s coronation follows in substance Hittorp’s order, while retaining some of the features of the last English recension.

The first prayers _Omn. semp. Deus fons et origo_ and _Deus qui solus habes_ both follow the Roman order. At the unction the Roman prayer _Spiritus sancti gratia_ is found, while the actual form of anointing _In nomine Patris_ and following, _Omn. semp. Deus affluentem_, etc., are of the last English order. The ring is given with the old English form slightly altered and the prayer _Deus cuius est omnis potestas_, also from the English rite. There is the same benediction of the queen’s crown as of the king’s, and she is crowned with the old form or (_alia_) the Roman _Officio nostrae indignitatis_, and the rite ends with the English _Omnium Domine fons bonorum_.

IV

A fourth recension is that of the _Liber Regalis_[75], and was probably the order used for the first time at the coronation of Edward II. This recension, which represents the English rite in its most elaborate form, returns in part to the second recension and combines it with the Romanised rite of the last recension. This conflation renders it very long. This fourth recension remained more or less unchanged until the time of James II, although in English for James I onward.

The recognition takes place as a preliminary to the rite, and then the rite begins with the anthem _Firmetur manus_ as in the last recension, and the king makes his first oblation, and then is said a prayer now first appearing, _Deus humilium visitator_, which is adapted from a collect in the Gregorian sacramentary ‘in adventu fratrum supervenientium.’ A sermon is now introduced, after which the king takes the oath, no longer directly, but in answer to interrogations as in the Roman rite. _Finito quidem sermone ... metropolitanus ... interroget, Si leges et consuetudines ab antiquis iustis et Deo devotis regibus plebi Anglorum concessas cum sacramenti confirmatione eidem plebi concedere et servare voluerit; et praesertim leges, consuetudines, et libertates a glorioso rege Edwardo clero populoque concessas._

The king promising that he will maintain these rights, the Archbishop then puts to him the following questions:

_Servabis ecclesiae Dei cleroque et populo pacem ex integro et concordiam in Deo secundum vires tuas?_ Resp., _Servabo_.

_Facies fieri in omnibus iudiciis tuis aequam et rectam iustitiam et discretionem in misericordia et veritate secundum vires tuas?_ R. _Faciam._

_Concedis iustas leges et consuetudines esse tenendas, et promittis eas per te esse protegendas, et ad honorem Dei roborandas quas vulgus elegerit secundum vires tuas?_ R. _Concedo et promitto._

Then follows the bishops’ petition _Domine Rex a vobis perdonari_ and the king’s promise to preserve the rights and privileges of the Church, which is probably derived from the French rite. After this _Veni Creator_ is sung, and then is said the old prayer _Te invocamus_—reintroduced into the rite—and the Litany, after which are sung the Penitential psalms—a new feature.

The consecration section of this recension is a curious conflation of a number of consecration prayers. _Omn. semp. Deus creator omnium_[76], (_alia_) _Benedic Domine hunc regem_, (_alia_) _Deus ineffabilis_, followed by the restored _Deus qui populis tuis_, and then the actual consecration prayer, the old _Deus electorum fortitudo_, introduced by _Sursum corda_ and Preface. The king is now anointed on the hands with the form _Unguantur manus_, the anthem _Unxerunt Salomonem_ being sung the while, and after the prayer _Prospice omn. Deus serenis obtutibus_ (the Roman consecration prayer) the king is anointed in the form of a cross on the breast, each shoulder, between the shoulders, at the bend of each arm, and on the head. After the anointing the prayers _Deus Dei Filius_ and _Deus qui es iustorum_ are said. The king is now arrayed in the ‘Colobium sindonis,’ and the Archbishop proceeds to bless the regalia, using for the purpose the prayer here first occurring, _Deus rex regum_. The king is then arrayed in tunic, hose, and buskins, and the Archbishop then blesses the sword, using the prayer _Exaudi Domine preces nostras_, which now appears for the first time. The investiture with sword, armills, pallium, and crown then takes place, the accompanying forms being those of the last recension. After the crowning the anthem _Confortare et esto vir_ is sung, and the ring is first blessed with two prayers now first occurring, _Deus caelestium terrestriumque_ and _Benedic Domine et sanctifica anulum_, and then delivered with the form of the last recension followed by the prayer _Deus cuius est omnis potestas_. The sceptre and verge are then delivered with the forms of the last recension, and finally after the three benedictions and _Te Deum_ comes the enthronisation. The king being enthroned the homage is done.

In this recension the coronation of the queen consort is very similar to the rite of the last recension, the differences being that the first prayer in the third recension, _Omn. semp. Deus fons et origo_, is omitted, the prayer _Spiritus Sancti gratia_ before the unction disappears, and _Officio indignitatis_ is no longer an alternative form, but is said after the coronation has taken place with the older English form. The queen is anointed on head and breast.

The Mass prayers are similar to those of the second recension, but there are some differences; a collect is said for the queen as well as for the king; the two prayers _Omn. Deus det tibi de rore_ and _Benedic Domine fortitudinem_ (which are said immediately after the enthronisation in the second recension, but had disappeared from the third) are said at the king’s second oblation of a mark of gold; an alternative Secret is given, that of the Roman _Missa pro Imperatore_; a blessing of the king and people is inserted before the _Agnus Dei_; and the alternative Postcommunion is different from the alternative of the second recension.

The rite of the _Liber Regalis_ was used, as has been said, until the time of James II. It was rendered into English for James I[77], and served in an almost identical form for the coronations of Charles I and Charles II. The version is not very elegant, but it is certainly as good an English composition as the original is a Latin. The miraculous chrism[78] was last used at the coronation of Elizabeth, and was then either exhausted or had become unfit for further use. The form with which Archbishop Laud consecrated the chrism for the coronation of Charles I still exists[79].

The Recognition becomes at this time an integral part of the rite, and is introduced by an anthem. Immediately after the Recognition the anthem _Firmetur manus_ and Ps. lxxxix are sung. The king then makes his first oblation and the Archbishop says the prayer _O God which visitest those that are humble_ (_Deus visitator humilium_). The king now takes the oath, which is given in Latin and French as well as English, and the petition of the bishops, _Domine Rex a vobis perdonari_, which is left untranslated. _Veni Creator_ is then sung, followed by _We beseech thee, O Lord, Holy Father_ (_Te invocamus_), and the Litany in English with a special petition proper to the occasion. Then are said the four prayers _O Almighty and everlasting God, Creator of all things_ (_Omn. semp. Deus creator omnium_); _O Lord, thou that governest all kingdoms_ (_Benedic Domine_); _God the unspeakable Author_ (_Deus ineffabilis_); and _God which providest for thy people_ (_Deus qui populis_). The consecration follows, _God the strength of thy chosen_ (_Deus electorum fortitudo_), introduced by _Sursum corda_ and Preface, the prayer being slightly altered in some of its phrases. The king’s hands are then anointed with the form _Let these hands be anointed_ (_Unguantur manus_), followed by the anthem _Zadok the priest_ (_Unxerunt Salomonem_) and the prayer _Look down, Almighty God_ (_Prospice omnipotens_); the king is then anointed[80] on the breast, between the shoulders, on both shoulders, on the boughts of the arms, and on the crown of the head. Then follow the prayers _God the Son of God_ (_Deus Dei Filius_) and _God which art the glory of the righteous_ (_Deus qui es iustorum gloria_). The king is now vested with Colobium and Dalmatic, after which the Archbishop says the prayer _O God the King of kings_ (_Deus Rex regum_); then with the Supertunica or close pall, hose, and sandals by the Dean of Westminster, and with the spurs by a nobleman. The Sword is blessed with the form _Hear our prayers_ (_Exaudi quaesumus_), and is delivered to the king with the form _Receive this kingly sword_ (_Accipe gladium_). He is invested with the Armill, _Receive the armill_ (_Accipe armillas_); with the Mantle or open pall, _Receive this pall_ (_Accipe pallium_); with the Crown, the Archbishop taking it in his hands and saying _God the crown of the faithful_ (_Deus tuorum_), and _O God of eternity_ (_Deus perpetuitatis_), and crowning the king with the form _God crown thee_ (_Coronet te Deus_). The choir in the mean time sings the anthems _Be strong_ (_Confortare_) and _The king shall rejoice_ (_Deus in virtute_). The Archbishop now blesses the Ring with the prayers _O God the creator of all things in heaven_ (_Deus caelestium_) and _Bless, O Lord, and sanctify_ (_Benedic Deus_), and places it on the king’s right wedding finger, saying _Receive the ring of kingly dignity_ (_Accipe regiae dignitatis anulum_). Then the prayer _O God, to whom belongeth all power_ (_Deus cuius est_), after which the king offers the sword and it is redeemed. The Archbishop delivers the Sceptre, _Receive the sceptre_ (_Accipe sceptrum_), and prays _O Lord, the fountain of all good things_ (_Omnium Domine fons_); likewise the Verge, _Receive the rod_ (_Accipe virgam_). The Archbishop then blesses the king, _The Lord bless thee_ (_Benedicat tibi_); _Te Deum_ is sung, and the king is enthroned with the form _Stand and hold fast_ (_Sta et retine_), after which the peers do their homage.

The order of the queen’s coronation follows that of the _Liber Regalis_. First is said by a bishop at the west door of the Abbey the prayer _O Almighty and everlasting God, the fountain_ (_Omn. semp. Deus fons et origo_), then at the altar _God, which only hast immortality_ (_Deus qui solus_). She is then anointed on the crown of her head with the form _In the name of the Father_ (_In nomine_), and then on the breast, the same form being repeated, after which is said the prayer _O Almighty everlasting God, we beseech thee_ (_Omn. semp. Deus affluentem_). She is then given the Ring with the form _Receive this ring_ (_Accipe anulum_), and the prayer _God, to whom belongeth all power_ (_Deus cuius est omnis potestas_). The Archbishop blesses the Crown saying _O God the crown of the faithful_ (_Deus tuorum_), and crowns her with the form _Receive the crown of glory_ (_Accipe coronam_), adding: _Seeing you are by our ministry solemnly consecrated_ (_Officio indignitatis_), after which he says the prayer _O Lord, the fountain_ (_Omnium Domine fons_), and so ends the queen’s coronation.

The Communion service follows, beginning at the collect _O Almighty God, we beseech thee that this thy servant_ (_Quaesumus omn. Deus ut famulus_). The epistle and gospel are the same as in the _Liber Regalis_. The offertory is sung, and the king offers bread and wine and a mark of gold. At this point are inserted the two blessings _Almighty God give thee_ (_Omn. Deus det tibi_) and _Bless, O Lord, the virtuous carriage_ (_Benedic Domine fortitudinem_), which occur in the _Liber Regalis_ after the enthronisation. The Secret is the old prayer _Bless, we beseech thee, O Lord, these thy gifts_ (_Munera Domine quaes. oblata_). There is no longer a special preface as heretofore.

In the Order of Charles I there are a few unimportant variations. A sermon is introduced before the king takes the oath. In the Consecration prayer (_God the strength_) a return is made to the original, which had been slightly altered for James I. The old order of the prayers _God crown thee_ and _O God of eternity_ is reverted to. The first of the two blessings of the ring disappears. Perhaps the prayer _God the unspeakable author_ was not used[81], as it does not occur in the copy of the order which the king himself used on his coronation day. In the Eucharist the two blessings after the offertory are said after, instead of before, the Secret.

Queen Henrietta Maria was not crowned.

At his trial, among the many accusations brought against him, Laud was accused of having tampered with the coronation oath[82] in two particulars. He was charged with adding to the first section the qualifying words ‘agreeable to the King’s prerogative,’ and of omitting from the last section the words ‘quae populus elegerit.’

There was an alteration made in the first section. This concludes in the old oath of the _Liber Regalis_, which was used in English at the coronation of James I, with the words ‘granted to the clergy and people by the glorious King, Saint Edward your predecessor.’ In the oath as taken by Charles I the words ‘and people’ were omitted, while there was added at the end of the section ‘according to the laws of God, the true profession of the Gospel established in this kingdom, and agreeing to the prerogative of the kings thereof and the ancient customs of this realm.’ Laud denied any knowledge of this alteration.

In the last section of the oath the _Liber Regalis_ has _Concedis iustas leges et consuetudines esse tenendas, et promittis per te eas esse protegendas quas vulgus elegerit?_ Here again in the oath of Charles there is a modification of the wording, _Sir, will you grant to hold and keep the rightful customs which the commonalty of this your kingdom have?_ But this alteration had as a matter of fact been made at the time of the last coronation, for this passage is almost identical with the oath taken by James I. That there was in Stuart times a deliberate attempt to weaken the force of some of the language in the oath is evident. Henry VIII had been dissatisfied with the terms of the oath and made some attempt to alter it by the insertion of such modifying expressions as ‘not prejudicial to his jurisdiction,’ ‘not prejudicial to his crown,’ ‘which the nobles and people have made and chosen _with his consent_.’ But his attempted revision came to nothing, and both he and Edward VI took the oath at their coronation in the form in which it stands in the _Liber Regalis_[83].

It may also be noted here, as a matter connected with the oath, that up to the time of Henry VII the years of a king’s reign were reckoned from the day of his coronation, the oath being regarded as the compact or covenant made between him and his people, sealing as it were his election to the throne. From the time of Henry VIII onwards the king’s reign has been reckoned from the death of his predecessor[84].

Laud took infinite pains in the preparation of the coronation ceremony, in which he acted in the place of the Dean of Westminster. His copy of the Order with his MS. annotations still exists in the library of St John’s College, Cambridge. No detail is neglected and some of his notes are very amusing; for example, in connection with the putting on of hose and sandals he remarks, ‘These both—Hose and Shews the K: would haue putt on vpõ his other shoes: wᶜʰ had almost indaingered yᵉ tearinge of yᵉ old Tinsin Hose. It is safer to vnlase them before hand when they be vsed againe[85].’

The recipe for the preparation of the chrism used is preserved. The chrism was consecrated by Laud, who was at that time Bishop of St David’s, and who was acting for the Dean of Westminster. It is the dean’s function to bless the chrism if he is a bishop. If he is not a bishop the archbishop himself consecrates it.

It is perhaps most convenient at this point to deal with the coronation of King Charles at Holyrood by Abp Spotiswoode on June 18, 1633, for the rite then used was manifestly based on the English order, and was the work of Abp Laud. There are in it certain variations from the English rite, which were probably deliberately made with the intention of imparting a special Scottish character to the ceremony.

After the Litany, instead of the four prayers of the English order only one occurs, which is a combination of the two English prayers _O Almighty and everlasting God, creator of all things_ and _O Lord, thou that governest all kingdoms_. The prayer after the anointing, _God the Son of God_, is shortened. At the investitures the prayer _O God, the King of kings_, a prayer of benediction of the ornaments, becomes a benediction of the king. The form accompanying the investiture of the Sword is shortened, and _O God of eternity_ disappears at the crowning. On the other hand there appears after the crowning what may be a feature of the old Scottish rite, the ‘Obligatory oath of the people,’ which is read out by the Earl Marshal: _We swear, and by the holding up of our hands do promise all subjection and loyalty to king Charles our dread sovereign: and as we wish God to be merciful to us, shall be to his majesty true and faithful, and be ever ready to bestow our lives and lands and what else God hath given us, for the defence of his sacred person and crown_. The form at the delivery of the Sceptre is slightly shortened. After the benediction, as in the English rite, the king kisses the archbishop and the bishops. The form of enthronisation is slightly altered, and after the enthronisation a royal pardon is proclaimed and the homage of the peers is done. Of the Communion service which follows no details whatever are given.

V

With the accession of James II we come to an important point in the developement of the English rite. Since James was a member of the Roman Church he was not allowed to receive the Holy Sacrament after the use of the English Church, and Abp Sancroft was accordingly commissioned to edit the rite and omit the Communion altogether. Unhappily Sancroft in his work of editing made many and considerable alterations in the rite itself, which have never subsequently been properly rectified[86].

After the Recognition the king and queen make their first oblation, and then is said the prayer _O God, who dwellest in the high and holy place_, which is a much altered version of _Deus visitator humilium_. The Litany is said, and then follow the prayers _Almighty and everlasting God, creator of all things_, which has been altered and shortened, and _O God, who providest_, practically unchanged. The two prayers _O Lord, thou that governest_ and _God the unspeakable author_ are omitted. Here follows the sermon, and the sermon over, the king takes the oath, which is the same as that of Charles I, except that in the first question ‘The Gospel established in the Church of England’ is changed to ‘The Gospel established in this kingdom’; after which is sung the _Veni Creator_ in the version now in use. Then is said _We beseech thee, O Lord, Holy Father_ (unaltered), and then, introduced by _Sursum corda_ and Preface, the consecration prayer _God, the exalter of the humble and strength of thy chosen_ (shortened), after which the choir sings _Zadok the priest_. The king is then anointed as hitherto with the form _Be this head anointed with holy oil; and as kings and prophets were anointed_, etc.; and the archbishop says the prayer _God the son of God_; the prayer _God which art the glory of the righteous_ being omitted. Certain changes are made in the forms of investiture; the prayer said after the vesting with the _Colobium_ is changed into a benediction of the king; from the form with which the Sword is delivered it is noticeable that the words _for the defence of Christ’s holy church_ are omitted, and the reference to the persecution of infidels and heretics also disappears; the form accompanying the investiture with the _Pallium_ is made to include the delivery of the Orb, an unfortunate innovation which has been retained to this day, for the orb is perhaps but another form of the sceptre; at the crowning _O God, the crown of the faithful_ appears in its present form, much altered from the original, and the prayers _God crown thee_ and _O eternal God_ (_O God of eternity_) are also altered; the archbishop reads the first anthem _Be strong_, and the choir sings the second _The king shall rejoice_; the blessing of the Ring is omitted, and the prayer following its delivery, _O God, to whom belongeth all power_, also disappears; the form of the investiture with the Verge is much changed. At this point the king makes his second oblation, which should have taken place at the offertory, and the archbishop blesses the king with the blessing _The Lord give thee of the dew of heaven_, a much altered edition of the older form, which in the previous order followed the Secret; and then curiously enough there reappears a short edition of the old _In diebus eius_ (_In thy days may justice flourish_), which last was used in the second recension of the English rite. A new benediction appears, _The Lord preserve thy life_, and the old, _The Lord bless thee and keep thee_, is altered, the last prayer for clergy and people acquiring much of its present form, _And the same good Lord grant that the clergy and people_, etc. After _Te Deum_ the king is enthroned in much the present form, and after the homage a final anthem is sung.

At the queen’s coronation the prayer _Almighty and everlasting God, the fountain of all goodness_ is somewhat altered, and the next prayer _God, which only hast immortality_ is omitted. In the prayer following the anointing the words _that as by the imposition of hands she is this day crowned queen_ becomes _that as by our office and ministry she is this day anointed and solemnly consecrated our queen_. The form with which the ring is given is quite different from the form hitherto used after the opening words, and the prayer following, _God, to whom belongeth all power_, is omitted. At the crowning _God, the crown of the faithful_ is omitted, and the forms _Receive the crown of glory_ and _Seeing you are by our ministry_ are combined into one. The order ends with the prayer _O Lord, the fountain of all good things_ and a final anthem.

There was no Communion service, and after the crowning of the queen three final collects were said and then the Blessing.

Archbishop Sancroft has been much blamed for his handiwork on the coronation rite, and it is certainly much to be regretted that he made so many and unnecessary alterations in the language of the old prayers. On the other hand it is a question whether the rite has not gained by the omission of some of the prayers, for the order as he found it was very conflate, many of the prayers being originally alternatives, which in process of time had become additional prayers in such a way as to cause a great deal of repetition and to make the service unnecessarily long and burdensome.

VI

At the election of William and Mary as King and Queen the rite was once more subjected to revision, and this time by one less fitted for the work than Sancroft, Henry Compton, Bp of London. The Order of William and Mary[87] is practically that which has been handed down to the present day.

There is prefixed to the order a feature unique among English coronation rites, an Order of Morning Prayer to be said on the morning of the coronation because ‘it is fit and congruous, and accordingly the king is to be desired that he will be present at Morning Prayer in Whitehall, and so begin that glorious day with Him by whom kings reign.’ The Order is derived from the Form of Prayer and Thanksgiving authorized by James II for the day of his accession.

Another unique feature in this rite is that by it two joint monarchs were crowned, for both William and Mary were regnant.

The order begins with the anthem _I was glad_. The Recognition is somewhat apologetic in tone, and in the place of ‘King James the rightful inheritor of this crown’ appears ‘King William and Queen Mary, undoubted King and Queen of this realm.’ The new anthem _Blessed art thou, O Lord_, is then sung in the place of the old, _Let thy hand be strengthened_, and the king and queen make their first oblation, after which the Bp of London (acting in the place of Abp Sancroft) says the prayer _O God, who dwellest in the high and holy place_, and the Litany is sung, with the prayer _O God, who providest for thy people_ in the place of the prayer of St Chrysostom. The Communion service is now begun, the commandments being omitted and the two collects for the king combined into one. After the Creed the sermon is preached, and then the king and queen take the oath. This was altered from the form in which it was taken by James II, and the expression ‘Protestant reformed religion’ makes its first appearance; the petition of the bishops also vanishes at this time. There were also noticeable changes in the consecration; _Veni Creator_ is sung, and then is said the consecration prayer _O Lord, holy Father, almighty and everlasting God, the exalter of the humble and the strength of thy chosen_, but without _Sursum corda_ and Preface. There is moreover a great deal of alteration in the prayer itself, which is made to include a blessing of the oil, and has the conclusion of the prayer said before the laying on of hands in the Order of Confirmation. The anthem _Zadok the priest_ is retained. The king and queen were anointed on the crown of the head, breast, and palms of the hands only, the hands being anointed last instead of first as hitherto, the anointing being followed by the prayer _Our Lord, Jesus Christ, the Son of God_, and then the anthem _Behold, O God, our defender_. Certain changes are also made in the forms of investiture; at the investiture of the Sword the prayer _Hear our prayers_ is slightly altered; _Receive this kingly sword_ appears as in the present rite; at the girding _Remember him of whom the royal psalmist did prophesy_ is also slightly changed; there is no mention of any delivery of the Armill; the form with which the Pall and Orb are delivered is much expanded; the investitures with Ring and Verge precede the crowning instead of following it as hitherto, and the form with which the Verge is delivered is much enlarged; at the crowning the prayer _O God, the crown of the faithful_ is more or less unchanged, but that following the crowning, _God crown you_, is considerably altered. Then comes a new anthem, _Praise the Lord, O Jerusalem_. At this point is introduced an entirely new feature, the delivery of a copy of the Bible with a form consisting of two parts, _Thus saith the Lord of old_, etc., and _To put you in mind of this rule and that you may follow it, we present you with this book_, etc. Then comes the Aaronic blessing, followed by the four benedictions as in the order of James, and the prayer for clergy and nobles. After the _Te Deum_ the king and queen are enthroned, the words ‘Whereof thou art the lawful and undoubted heir by succession from thy forefathers’ being omitted from the form of enthronisation _Stand firm and hold fast_. After the homage a final anthem is sung, which is really the introit out of place. The Communion service now proceeds, the king and queen offering bread and wine, and the Bp of London, who was celebrant, saying the Secret, _Bless, O Lord, we beseech thee, these thy gifts_. The king and queen then make the second oblation, the same prayer being used, _O God, who dwellest in the high and holy place_, as at the first oblation. A proper preface appears again, _By whom kings reign and princes rule_, etc. Before the blessing three final collects are said, two of them from those in the Communion office, and the other that for the king and royal family used in the corresponding place in the Order of James II.

The most interesting feature about the rite of William and Mary is its position in the Eucharist, a return to the old arrangement of the rite of ‘Egbert,’ which has been preserved at all subsequent coronations.

The recension of William and Mary is that which has been followed up to the present time. There have been certain changes, but none of a far reaching character.

The anthem after the Recognition from Anne to George II, _The Queen_ (_King_) _shall rejoice_, was at the coronation of George III and onwards sung after the crowning. In the Communion service the commandments were said from George II till Edward VII, but in the rite of George V, after the introit _Let my prayer come up into thy presence_, the Communion service begins with _The Lord be with you_, and proceeds at once to the proper collect _O God, who providest for thy people_. From William and Mary till George III there was no introit, but from George IV till Victoria the _Sanctus_ was used for the purpose. The declaration against transsubstantiation had a place in the coronation oath from the time of Anne till George III, but since that time has been made (now in a milder form) before Parliament at the time of the king’s accession. The anointing on the breast was omitted from motives of delicacy at the coronation of Victoria (and of the queen consort Adelaide), but has since been restored in the case of the king. The consecration prayer _O Lord, holy Father, who by anointing with oil_ (the old _Deus electorum fortitudo_) has commenced as at present since the time of George III, and still bears signs of the preface that once introduced it. From the time of Anne the sentence blessing the chrism has been omitted, but the chrism was certainly consecrated beforehand for the anointing of George II. The chrism used in the case of Edward VII was consecrated before the ceremony with the form used by Abp Sancroft, and King George was anointed with chrism of that consecration. The Armill was delivered with a form in the case of the four Georges, but is not mentioned in the rite of Victoria, though it was used; it has since been delivered without any form. The vesting with sandals and buskins has been discontinued since the time of George II. At the crowning the prayer _O God, the crown of the faithful_ was restored for Edward VII to the form in which it appears in the rite of James II, and the prayer after the crowning, _God crown you with a crown of glory_, which had been omitted from Anne till George III, restored for George IV and then again omitted, was brought back once more for George V; also the old anthem _Be strong_, which had become an admonition from the time of William and Mary, became once more an anthem for our present king. At the delivery of the Bible only the second section of the form, and that shortened, has been used from the time of King Edward VII. Of the benedictions only two remain, the Aaronic blessing and _The Lord give you a fruitful country_. The final anthem has been subjected to many changes. In the Communion service the benedictions of the king after the Secret have disappeared and a proper preface, which was for some reason omitted from the rite of Edward VII, was restored to the rite of George V.

Certain changes have also taken place in the coronation of the queen consort. From the time of Queen Adelaide there has only been one anointing, on the crown of the head. The prayer after the anointing, _Almighty and everlasting God, we beseech thee of thy abundant goodness_, has vanished from the time of Edward VII onwards, and the prayer at the delivery of the sceptre loses its first sentence and begins _O Lord, the giver of all perfection_. The final anthem has also disappeared in the rite of King Edward VII. In the order of George V the _Te Deum_ is ordered to be sung after the Blessing.