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.