exequiis regalibus," without reminding the reader, that in various antiquarian publications, there are accounts printed of the opening and examination of royal tombs, which fully prove that the rubric was generally both carefully and accurately observed. One of the most interesting of these accounts, is that of the opening of the tomb of K. Edward I. in the year 1774. In which, passing by the state of the body itself, we find that it "was wrapped up within a large square mantle, of thick linen cloth, diapered, and waxed on its under side. The head and face were entirely covered with a sudarium, or face cloth, of crimson sarcenet,-formed into three folds. When the folds of the external wrapper were thrown back, and the sudarium removed, the corpse was discovered richly habited, adorned with ensigns of royalty. Its innermost covering seemed to have been a very fine linen cerecloth, dressed close to every part of the body, and superinduced with such accuracy and exactness, that the fingers and thumbs of both the hands had each of them a separate and distinct envelope of that material.-Next above the cerecloth was a dalmatic, or tunic, of red silk damask; upon which lay a stole of thick white tissue, about three inches in breadth, crossed over the breast, and extending on each side downwards, nearly as low as the wrist, where both ends were brought to cross each other. [This stole is minutely described to be jewelled and embroidered.]— Over these habits is the royal mantle, or pall, of rich crimson satin, fastened on the left shoulder with a magnificent fibula of metal gilt with gold. The corpse from the waist downwards, is covered with a large piece of rich figured cloth of gold, which lies loose over the lower part of the tunic, thighs, legs, and feet, and is tucked down behind the soles of the latter. There did not remain any appearance of gloves: but on the back of each hand lies a quatrefoil. -Between the two forefingers and the thumb of the right hand, the king holds a sceptre with the cross made of copper gilt. Between the two forefingers and the thumb of his left hand, he holds the rod or sceptre with the dove:. -the stalk is divided into two equal parts, by a knob or fillet, and at its bottom is a flat ferule.-On the head of the corpse, which lies within a recess hollowed out of the stone coffin, is an open crown or fillet of tin, or laten, charged on its upper edge with trefoils, and gilt with gold. On a careful inspection of the fingers, of both hands, no ring could be discovered: but we may conjecture, that on the shrinking of the fingers, the royal ring had slipped off, and buried itself in some part of the robes, none of which were disturbed in order to search for it.-The cloth was not removed from the feet, so it is uncertain whether they have sandals on them or not.23" 23 Archæologia. Vol. 3. p. 376, &c. These volumes are not common, and I need scarcely apologize for the length of the above extract. People will of course form their own judgment as to the propriety of opening any tombs or graves whatever: if the occasion justifies such an undertaking, and if it be conducted with all possible solemnity and care, not with irreverent remarks, and from idle curiosity alone, I must confess that it would appear to rest upon reasonable grounds. One thing is very certain; that prying into graves is not of modern date, but that we have many ancient exam TH CHAPTER V. HE Services, in this volume, after the Order of Coronation, are those which relate to the ordination of priests, deacons, subdeacons, &c., and to the consecration of bishops. We have here a subject of enquiry before us, so vast, and branching out into so many collaterate questions, that I almost fear to enter upon it at all, in the necessarily confined limits within which I must keep myself. I shall propose therefore to do little more, than lay before the reader some collections from the English councils, and canonists, much in the same way as in the Dissertation in the first volume, bearing upon and illustrating the rubrics and ceremonies of the services themselves. Other matters, of no little interest, will be found discussed in the notes attached to those services. I shall scarcely even approach the question, how far and in what sense we are justified in considering The mains, seems to me to cast very considerable additional doubt upon the fact, and somewhat more than a suspicion of collusion. inscription was "Hic requiescit sanctus Dunstanus archiepiscopus:" and it was argued that the tomb had never been disturbed. A correspondence followed between the archbishop and the monks of Glastonbury, who had claimed, for some centuries, possession of the body: and the reader will be repaid by a careful perusal of the whole matter. It is an unhappy exposure of ignorance and superstition on the part of the country-people, of something very like deceit in the monks, and partiality in the archbishop: who settled the dispute by declaring, if the convent of Glastonbury would not withdraw their claim, that he would excommunicate all persons who should presume to visit their pretended relics. "Orders" to be a sacrament: in some sense it is undeniable that it must be so regarded, as also are confirmation, and matrimony by the homilies of the church of England. We cannot receive the Ordinal of our Church, without acknowledging the truth of this, and echoing the words of S. Ambrose, "Homo imponit manum, Deus largitur gratiam: sacerdos imponit supplicem dexteram, Deus benedicit potenti dextera." 25 There is no lack of evidence that before the 16th century, the English church regarded orders in the same light; and I am not now concerned with the proof, if any such were needed, that she also ranked this rite too highly, and not according to the more just measure and rule of the Holy Scriptures, and the primitive ages. Thus, a synod of Durham, in the year 1220, in its canon, "de numero sacramentorum" first specifies five, and then continues: "Duo vero sequentia sunt ordo et conjugium, nec omnium licet quorundam, nec per eorum virtutem peccata dimittuntur, sed in eorum altero, scilicet in conjugio, peccatum fornicationis vitatur; in altero, scilicet ordine, quorundam virtutes au 24Ordo" when we meet with the term in the Fathers, may be understood in at least two ways, according to the context: either for the sacred rite itself of ordination, or for the ecclesiastical hierarchy, and various degrees of the ministers of the Church, which would seem to be its original and most strict interpretation. In this last sense, S. Augustine declares : "Ordo est parium dispariumque rerum sua cuique loca tribuens dispositio." De civit. Dei. Lib. xix. 13. 1. In the former we are to understand the La tin Ordinatio, or Sacra Ordinatio, and the Greek xεporovia Οι χειροθεσία. The definitions of which by the canonists may be reduced to this: "Ritus sacer seu sacramentum, quo spiritualis potastas confertur sacramenta conficiendi et ministrandi, cæteraque ecclesiastica munia pro jure obeundi." 25 De dignitate sacerdotali. cap. 5. see also his treatise, de Spiritu Sancto. lib. 1. cap. 5. 1.; S. Chrysostom, de sacerdotio, lib. 3. § 4; and S. Augustine, contr. Parmen. lib. 2. 13. cap. gentur." 26 Again, the famous synod of Exeter, in the year 1287; "Est et septimum sacramentum, sc. ordo; nam, sicut in veteri testamento sacrificia offerebantur, non per quoscunque, sed vocatos a Domino; ita nec in novo, nisi per ipsos, qui ad hoc sacros susceperint ordines, ecclesiastica sacramenta poterunt dispensari."" So also Lyndwood in his gloss upon a constitution of archbishop Peckham: "Ordo. Istud est unum de duobus sequentibus [i: e: sacramentis] et sextum in numero, alias connumeratis præcedentibus: et nota quod Ordo, prout est sacramentum ecclesiæ ut hic, est signaculum quoddam, per quod spiritualis potestas traditur ordinato. Secundum Thomam istud sacramentum pertinet ad generationem spiritualem." And once more, the "Pupilla Oculi:" which commences with the enumeration of seven sacraments, of which the fifth is "Ordo:" and presently has several chapters "de sacramento Ordinis." 29 25 Wilkins. Concilia Tom. 1. p. 574. Ibid Tom. 2. p. 130. cf. p. 295. a canon of a synod at Winchester, A. D. 1308. and cardinal Pole, Reform. Angl. fol. 9. b. edit. Aldus. 1562. 28 Lib. 1. Tit. 7. Ignorantia. verb. Ordo. 29 The "Pupilla oculi," once a very famous book, is now exceedingly rare, and but little known; nor do I believe that it has been printed since the reformation. As this is the first time that I have quoted it, the reader will not object, probably, to seeing its full title: from which he will be able to form some judgment as to its con >> 28 tents; and the value of them, as a record of the practice and opinions of the clergy of the English church, during the middle ages: "Pupilla oculi, omnibus presbyteris præcipue Anglicanis summe necessaria per sapientissimum divini cultus moderatorem, Johannem de Burgo, quondam almæ universitatis Cantabrigien. cancellarium: et sacræ paginæ professorem, necnon ecclesiæ de Colingam rectorem ; compilata anno a natali Dominico, M.ccc.lxxxv. In qua tractatur de septem sacramentorum administratione, de decem præceptis decalogi, et de reliquis ecclesiasticorum officiis, quæ oportet sacerdotem rite institutum non |