nat be noted that I wolde seme so moche to extolle reuerence by it selfe, that churches and other ornamentes dedicate to god shulde be therfore contemned. For undoughtedly suche thinges be nat onely commendable, but also expedient for the augmentacion and continuinge of reuerence. For be it either after the opinion of Plato, that all this worlde is the temple of god, or that man is the same temple, these materiall churches where unto repaireth the congregation of christen people, in the whiche is the corporall presence of the sonne of god and very god, aught to be lyke to the sayde temple, pure, clene, and well adourned; that is to saye, that as the heuyn visible is mooste pleasauntly garnisshed with planettes and sterres resplendisshinge in the moste pure firmament of asure colour, the erthe furnisshed with trees, herbes, and floures of diuers colours, facions, and sauours, bestis, foules, and fisshes of sondry dish, in Wordsworth's Eccles. Biog. vol. i. p. 494; whilst the latter, we are told, found attendance at Court so irksome, because it involved separation from his wife and children, that he dissembled his nature, and 'began by little and little to disuse himselfe from his accustomed myrth, so that he was not from thenceforth so ordinarilie sent for. Yet the King took such pleasure in his companie, that he would oftentymes on a suddaine come to his house at Chelsey, to talke and be merrie with him.'-Wordsworth, ubi supra, vol. ii. p. 64. Apparently the author refers to the following passage : Γῆ μὲν οὖν ἑστία τε oikhoews iepà nânɩ návтwv deŵv.-De Legg. lib. xii. cap. 7, which Cicero has translated, 'Est enim mundus quasi communis Deorum atque hominum domus, aut urbs utrorumque.'-De Nat. Deor. lib. ii. cap. 62; and Plutarch has a very similar expression, Ἱερὸν μὲν γὰρ ἁγιώτατον ὁ κόσμος ἐστὶ, καὶ θεοπρεπέστατον. — De Tranquill. Animi, cap. 20. This was evidently the opinion of Sir Thomas More, for we are told that ‘in his parish church at Chelsey he builded a faire chapel, and endowed it with many rich ornaments; and to the church where he dwelt he gave copes, chalices, images, &c. And he would often say, "Let good folkes give apace, for there will be found too many that will take away as fast." So much he loved the beautie and glorie of the house of God, that if he had seene a faire and comelie man of personage, he would say, "It is pittie yonder man is not a priest, he would become an aultar well." The like he would say of jewels and precious stones; and in his Aunswere to the Supplication of Beggars he exhortes gentlemen and ladies to give to the Church their rings, bracelets, borders, and the like, "for by keeping them," quoth he, “they but minister matter for vanitie, and so for punishment; in giving them, procure merit and spiritual benediction."-Wordsworth's Eccles. Biog. vol. ii. p. 68. kyndes, semblably the soule of man of his owne kinde beinge incorruptibill, nete, and clere, the sences and powars wonderfull and pleasaunt, the vertues in it contayned noble and riche, the fourme excellent and royall, as that which was made to the similitude of god. Moreouer the body of man is of all other mortall creatures in proporcion and figure moste perfecte and elegant. What peruerse or frowarde opinion were it to thinke that god, still beinge the same god that he euer was, wolde haue his maiestie nowe contempned, or be in lasse estimation? but rather more honoured for the benefites of his glorious passion, whiche may be well perceyued, who so peruseth the holy historie of the Euangelistes, where he shall finde in ordre that he desired clennesse and honour. Firste in preparation of his commynge, whiche was by the wasshinge and clensinge of the body of man by baptisme in water, the soule also made clene by penaunce, the election of the moste pure and clene virgine to be his mother, and she also of the lyne of princes moste noble and vertuous. It pleased him moche that Mary humbly kneled at his fete and wasshed them with precious balme and wyped them with her heare. In his glorious transfiguration his visage shone lyke the sonne, and his garmentes were wonderfull white, and more pure (as the Euangeliste saieth) than any warkeman coulde make them. Also at his commynge to Jerusalem towarde his passion, he wolde than be receyued with great routes of people, who layinge their gar See Luke vii. 38. b See Mark ix. 3. ⚫ From the French word route, a company, or multitude of persons. Thus Lord Berners, in his translation of Froissart's Chronicle, says, 'The men of warr thus assembled with the lorde of Bourbon, beyng at Lyons, understode that the route of the companyons aproched faste towardes them, and had wonne the towne and castell of Brunay, and dyuerse other holdes, and howe they sore wasted and exiled the countrey.'-Cap. ccxv. ed. 1525. Bacon, in his History of King Hen. VII., tells us that Another law was made for the better peace of the country; by which law the king's officers and farmers were to forfeit their places and holds in case of unlawful retainer, or partaking in routs and unlawful assemblies.'-Works, vol. iii. p. 227, ed. 1825; and he also uses a verb formed from the same substantive. mentes on the way as he rode, other castynge bowes abrode went before him in fourme of a triumphe. All this honour wolde he haue before his resurrection, whan he was in the fourme of humilitie. Than howe moche honour is due to him nowe that all power is gyuen to hym, as well in heuin as in erthe, and beinge glorified of his father, sitteth on his right hande, iugynge all the worlde ?b In redynge the bible men shall fynde that the infinite numbre of the sturdye harted Jues coulde neuer haue ben gouerned by any wisedome, if they had nat ben brideled with ceremonyes. 'Whereupon the meaner sort routed together, and suddenly assailing the earl in his house, slew him and divers of his servants.'-Ubi supra, p. 229. The word is used by Spenser, in The Faerie Queene. 'A while they fled, but soone retournd againe And euermore their cruell capitaine Sought with his raskall routs t'enclose them rownd.' Works, vol. ii. p. 171, ed. 1866. Hall, speaking of the entertainment provided for Henry VIII. by Francis I. in 1520, says, 'Duryng this triumph so muche people of Picardie and West Flaunders drew to Guysnes to see the kyng of England and his honor, to whom vitailes of the Court were in plentie, the conduicte of the gate ranne wyne alwaies; there were vacaboundes, plowmen, laborers, and of the bragery, wagoners and beggers, that for drunkennes lay in routes and heapes; so great resorte thether came, that bothe knightes and ladies that wer come to see the noblenes, were faine to lye in haye and strawe.'-Chronicle, vol. ii. fo. 84, ed. 1548. See Matt. xxi. 8. b See Matt. xxviii. 18. This is quite in accordance with the views of modern writers; thus, Dean Milman speaking of the law requiring all the tribes to assemble three times a year wherever the tabernacle of God was fixed, says, 'This regulation was a masterstroke of policy, to preserve the bond of union indissoluble among the twelve federal republics, which formed the early state.' Again, he regards the law which provided that at the jubilee all estates were to revert to their original owners as 'one which effectually prevented the accumulation of large masses of property in one family, to the danger of the national independence, and the establishment of a great landed oligarchy.' And he shows that 'over all classes alike, the supreme and impartial law exercised its vigilant superintendence. It took under its charge the morals, the health, as well as the persons and the property of the whole people . . . The chastity of females was guarded by statutes which, however severe and cruel according to modern notions, were wise and merciful in that state of society. . . . The superstition of the gentilles preserued often tymes as well the Greekes as the Romanes from finall distruction." But we wyll laye all those histories a parte and come to our owne experience. For what purpose was it ordayned that christen kynges. (all though they by inheritaunce succeded their progenitours kynges) shulde in an open and stately place before all their subiectes receyue their crowne and other Regalities, but The health of the people was a chief, if not the only object of the distinction between clean and unclean beasts, and the prohibition against eating the blood of any animal . . . Cleanliness, equally important to health with wholesome diet, was maintained by the injunction of frequent ablutions . . . by regulations concerning female disorders, and the intercourse between the sexes; provisions which seem minute and indelicate to modern ideas, but were doubtless intended to correct unseemly or unhealthful practices, either of the Hebrew people or of neighbouring tribes.'-Milman's Hist. of the Jews, vol. i. p. 117–133, ed. 1830. • Gibbon, in the famous passage in which he describes the advantage to the State arising from the universal spirit of toleration, confirms the view taken by Sir Thomas Elyot. The policy of the emperors and the senate, as far as it concerned religion, was happily seconded by the reflections of the enlightened, and by the habits of the superstitious, part of their subjects. The various modes of worship which prevailed in the Roman world were all considered by the people as equally true; by the philosopher as equally false; and by the magistrate as equally useful. And thus toleration produced not only mutual indulgence, but even religious concord.'-Decline and Fall of Rom. Empire, vol. i. p. 165. More commonly called Regalia, i.e. the ensigns of royalty. Fabyan has yet another form of the same word. 'Then the kyng (Ed. I.) sped him to Edenborow, and in processe of time wanne the towne with the Castell. In whiche were founde the regalies of Scotland, that is to meane the crowne, with the septer and cloth of estate, the whiche after were offered by Kyng Edward at the shrine of S. Edwarde, upon the morow after the feast of saynt Botholfe, or the xviii. daye of June in the yere following.'-Chronicle, vol. ii. p. 140, ed. 1559. From time immemorial, down to the reign of Hen. VIII., who in 1540 dissolved the monastery and erected the abbey into a cathedral, the regalia were deposited at Westminster. The right to their custody had been first conceded by Edward the Confessor in A.D 1065, whose charter declares the Abbey to be ‘in perpetuum regiæ constitutionis et consecrationis locus, atque repositorium regalium insignium' (see Dugdale's Monast. vol. i. p. 296); and this was recognised by a Bull of Pope Innocent II. about A.D. 1140 to the Abbot Gervase de Blois: 'Regalia quoque gloriosi Regis Edwardi, quæ apud vos habentur Insignia, ita in eodem Monasterio intacta et integra decernimus observari' (Dart's Antiq. of West. vol. ii. Append. p. xii. ed. 1723). From an unpublished chronicle succeeding that of that by reason of the honorable circumstaunces than used shulde be impressed in the hartes of the beholders perpetuall reuerence," whiche (as I before sayde) is fountayne of obedience; or els mought the kynges be enoynted and receyue their charge in a place secrete, with lasse payne to them and also their ministers? Lette it be also considered that we be men and nat aungels, wherfore we knowe nothinge but by outwarde significations. Honour, wherto reuerence pertayneth, is (as I haue said) the rewarde of vertue, whiche honour is but the estimation of people, which estimacion is nat euery where Rishanger in the Cottonian collection (MS. Faustina, B. IX. fo. 238), containing a more detailed account of the coronation of Rich. II. than that given by Walsingham in his History, we are told that the Abbot of Westminster took precedence of all others, and carried the royal sceptres, 'non quòd primus est inter abbates, sed quòd regalium insignium est repositorium locus suus.' The public ceremonies prescribed for the royal coronation are doubtless a survival from the earliest ages. The elected king of an ancient Gothic tribe was placed on a shield or target and carried about on men's shoulders, while the multitude saluted him with shouts and applause. The Scandinavian nations, on the other hand, formed a circle of large stones surrounding one still larger, and on this, as on a seat of superior dignity, was placed the elected king. In such a manner Eric, King of Sweden, was enthroned as late as A. D. 1396. A similarly rude ceremonial is known to have prevailed among the Celtic tribes; and to turn to our own country, Athelstane, as Stow tells us, was crowned at Kingstone by Athelmus, Archbyshop of Canterbury. His coronation was celebrated in the market-place, upon a stage erected on hie, that the King might be seene the better of the multitude.’—Annales, p. 81, ed. 1615. Thus we have, as Mr. Arthur Taylor says, 'a curious instance of the wide diffusion of a most ancient practice, which may be said still to form part of the inauguration of our English kings.'-Glory of Regality, p. 32, ed. 1820. Selden traces the custom of anointing kings at their coronation from the instances recorded in the Old Testament. Thence descending to later times, he says that, 'In the Empire (as it is conceiued by some) it began first at Constantinople, and that about Justinian's or his successor Justin's time. . . They that suppose it so ancient there, draw the use of it from thence into the Western Empire, where it began in Charles the Great, although before his being Emperor it were used to some kings of the western parts.'-Titles of Honor, p. 146, ed. 1631. • The author has adopted Cicero's definition, 'Cum honos sit præmium virtutis, judicio studioque civium delatum ad aliquem, qui eum sententiis, qui suffragiis adeptus est, is mihi et honestus et honoratus videtur.'—De Claris Oratoribus, cap. 81. A modern writer says 'One who is treated with marks of general esteem among men, is brought to Honour. But Honour likewise indicates subjectively |