[81] Lingard's Hist. p. 292.
[82] Thus the Saxon Chronicler says of William I. "Thrice he bore his king-helmet every year, when he was in England; at Easter he bore it at Winchester, at Pentecost at Westminster, and in Mid-winter at Gloucester." p. 450.
[83] We have noticed the present existence of a contemporary account of the coronation of Ethelred II. It demonstrates, that some of the most eloquent passages of the prayers now used on the occasion, were the production of what we often denominate the darker ages of the world, and well accords with the preceding sketch of the character and duties of the Saxon kings.
"Two bishops, with the witan[A]," it is said, "shall lead the king to church; and the clergy with the bishops shall sing the anthem, Firmetur manus tua, and the Gloria Patri. When the king arrives at the church, he shall prostrate himself before the altar, and the Te Deum shall be chanted. When this is finished, the king shall be raised from the ground, and having been chosen by the bishops and people, shall with a clear voice, before God and all the people, promise that he will observe these three rules." [Then follows the coronation oath, quoted above.]
[A]MS. Claude, A. 3. Cotton Library.
The prayers that follow, the bishops shall separately repeat. "We invoke thee, O Lord, Holy Father Almighty and Eternal God, that this thy servant, whom by the wisdom of thy divine dispensations from the beginning of his existence to this day, thou hast permitted to increase, rejoicing in the flower of youth, enriched with the gift of thy piety, and full of the grace of thy truth, thou mayest cause to be always advancing, day by day, to better things before God and men;—that rejoicing in the bounty of supernal grace, he may receive the throne of supreme power; and, defended on all sides from his enemies by the wall of thy mercy, he may deserve to govern happily the people committed to him, with the peace of propitiation and the strength of victory."
The following combination of admirable Scripture allusions is extracted from the third prayer, or that offered by the bishop after the consecration, "holding the crown over the king."
"Almighty Creator, everlasting Lord, Governor of heaven and earth, the Maker and Disposer of angels and men, King of kings and Lord of lords! who made thy faithful servant Abraham to triumph over his enemies, and gavest manifold victories to Moses and Joshua, the prelates of thy people; and didst raise David, thy lowly child, to the summit of the kingdom, and didst free him from the mouth of the lion and the paws of the bear, and from Goliath, and from the malignant sword of Saul; who didst endow Solomon with the ineffable gift of wisdom and peace;—look down propitiously on our humble prayers, and multiply the gifts of thy blessing on this thy servant, whom with humble devotion we have chosen to be king of the Angles and Saxons. Surround him everywhere with the right hand of thy power, that, strengthened with the faith of Abraham, the meekness of Moses, the courage of Joshua, the humility of David, and the wisdom of Solomon, he may be well pleasing to thee in all things, and may always advance in the way of justice with inoffensive progress."
When crowned, the invocation is, "May God crown thee with the honour of justice, and the labour of fortitude; that by the virtue of our benediction, and by a right faith, and the various fruit of good works, thou mayest attain to the crown of the everlasting kingdom, through his bounty whose kingdom endureth for ever!"
We cannot omit the concluding benedictions, rich with Scripture phraseology as any church could make them.