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prick-song. After that, and other prayers said, the Epistle and Gospel was read by the two assistants of the Dean. After the Gospel, the Offering began after this manner: first, the mourners that were kneeling stood up; then a cushion was laid and a carpet for the chief mourners to kneel on before the altar; then the two assistants came to the hearse, and took the chief mourner and led her by the arm, her train being borne and assisted by other mourners following. And after the offering finished, Mr. Jewell began his sermon.........After sermon, the Dean proceeded to the Communion, at which were participant, with the said Dean, the lady Catharine and the lady Mary, her daughters, among others."-Strype's Annals, b. 1. c. 15.


Ebid. at the Funeral of the Earl of Shrewsbury.

1560.] "After the said praise the service began; that is to say, a psalm was sung in English: after which the priest began the Communion, and said the Epistle and Gospel, after the psalm in prick-song, which continued all the time of the Offering."— Peck's Desiderata Curiosa, vol. 11. p. 254.


Offerings at the Funeral of Queen Catharine Parr.

1548.] "When the corpse was set within the rails, and the mourners placed, the whole quire began and sung certain psalms in English, and read three lessons, and after the third lesson the mourners, according to their degrees, and as it is accustomed, offered into the alms-box: and when they had done, all other gentlemen or gentlewomen that would. The Offering done, Dr. Coverdale, the Queen's Almoner, began his sermon......The sermon done, the corpse was buried, during which time the quire sung Te DEUM in English."-MS. in Herald's College, Book of Fragments, p. 73.


Ebid. at the Funeral of Mary Queen of Scots.

1587.] "The sermon ended, the offering of the chief mourner and hatchments were received by the Bishop of Peterborough, and the offerings of the rest by the Dean."-Gunton's History of the Church of Peterborough. p. 79.


Offerings at great Funerals, temp. Charles E.

"At this Communion (which was kept to shew that the deceased party died in the common faith and communion of all true christians) there were oblations made in solemn manner, either by the parents of the children, or the kindred and friends of such as so died; and at funerals of royal, noble, and other great persons, attended by the heralds, we have the custom still; where, if those heralds stand in the church to receive the offerings, they usurp the priest's office."-Cosin's Notes in Nicholls' Commentary, p. 65.


Ebid. at Funerals in North Wales.

"At the burial of the dead, it was a custom for the surviving friends to offer liberally at the altar for the pious use of the priest, and the good estate of the soul of the deceased. This pious custom does still obtain in North Wales, where, at the rails which decently defend the Communion Table, I have seen a small tablet or flat board conveniently fixed to receive the money which at every funeral is offered by the surviving friends, according to their own ability and the quality of the party deceased. Which seems a providential augmentation to some of those poor churches." -Gloss: Kennett's Parochial Antiquities. Book of Fragments, pp. 72, -73.


Gibing of Dole at the Funeral of the Earl of Shrewsbury. 1560.] "And after dinner, the reversion of all the said meat was given to the poor, with dole of two pence apiece; with bread and drink great plenty."-Peck's Desiderata Curiosa, vol. II. p. 256.


Ebid. at Funerals during the reign of Elizabeth.

"It may not be improper to observe, that distributions of charity at burials was customary through all Elizabeth's reign.”—Collier's Ecclesiastical History, vol. II. p. 260.


Ebid. at Funerals, temp. James E.

"Nec solum conciones istæ funebres venales, sed etiam Parochi officium in deducendo funere, canendo, legendo, &c. De crucibus

super feretrum et cadaver, agapis erogatis et eleemosyna, et aliis ritibus vulgo usurpatis nihil dicam."-Calderwood's Altare Damascenum, p. 650.


Giving of Dole at Funerals, temp. Charles E.

"Besides the devout performance of these exequies with the solemn recital of the psalms, prayers, and lessons here ordered, there is a custom among men to give some moderate banquet at home to those that accompany the corpse to the grave...................... There is another custom of giving alms to the poor at the times of funerals."-Cosin's Notes in Nicholls' Commentary, p. 66.

Separation of the Sexes in Publick Worship.


Ordered by the First Prayer-Book of Edward VI.

1548.] "Then as many as shall be partakers of the Holy Communion, shall tarry still in the quire, or in some convenient place nigh the quire, the men on the one side, and the women on the other side."-Rubrick in the Communion Service.


Enjoined by Bishop Montague.

1638.] "Do men and women sit together in those seats indifferently and promiscuously? or (as the fashion was of old) do men sit together upon one side of the church, and women upon the other?"-Bishop Montague's Visitation Articles, Camb. edit. p. 43.


Still observed in many Country Churches, and in Durham


1841.] "In Kent it is very usual, and we have observed the same arrangement in Cambridgeshire. As one instance may be mentioned, the parish church of Coton, near Cambridge."-Ibid. Notes, p. 104.


"The principal entrance of the church [Stanton Harcourt] is by a round-headed arch, on one side of which is a small stone receptacle for holy water. At a small distance is another door, used by the women only, as, from a custom of immemorial standing, they never pass through the same entrance with the men."-Brewer's Oxfordshire, p. 443. Book of Fragments, pp. 161, 162.


1846.] "Probably a majority of our country churches retain the custom, or traces of it, in spite of the disturbment made by pens, for the men and women to sit in different parts. How often, for example, a batch of open seats, spared from the encroachment of pens, will be seen filled with women, while the men congregate in a west gallery. It seems to have been the prevailing custom for the women to sit on the north side, the men on the south; although in some parts, for example in Northamptonshire, near Daventry, the men occupy the upper or eastern part of the nave, and the women the lower or western part.... We may mention two new churches, S. John's, Harlow, and S. Wareside, where this rule has been observed, with the best results, ever since their consecrations."Ecclesiologist, vol. v. pp. 43, 44.


Ibid.] "M. A. J. mentions an interesting fact connected with the separation of the sexes in publick worship. The custom continued in S. Pratt, Blisland, Cornwall, even after pens had superseded open seats; and so natural was the feeling, that when a conventicle was opened about thirty years ago in the parish, the men and women arranged themselves on opposite sides, and have continued the practice."-Ibid. vol. v. p. 166.


Ibid.] "A correspondent informs us that the separation of the sexes is maintained in Durham cathedral.”—Ibid. vol. v. p. 127.

[642] Observed in 1689.

1689.] "In many country churches (where the grandees have not deformed them, by making some high and some low to be

tenements to their whole families,) is yet to be seen not only dextra and sinistra pars virorum, but also the right and left hand seats for the women. The seats for the men being next to the chancel, and the seats for the women next from the middle doors to the belfry; with an alley up to the middle of the church, and another cross that to the north and south doors."-An Account of the Churches or Places of Assembly of the Primitive Christians, &c., by Sir George Wheler, Prebendary of Durham, p. 119. 1689.

Use of the Sign of the Cross.


Crossing allowed by the First Prayer-Book of Edward VI.

1548.] "As touching kneeling, crossing, holding up of hands, knocking upon the breast, and other gestures, they may be used or left, as every man's devotion serveth, without blame."-First Prayer-Book of Edward VI.


Stigmatized as Popish by the Elizabethan Puritans.*

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Temp. Eliz.] Crossing themselves in their prayers."-A View of Antichrist, &c. A Part of a Register, &c., p. 63.


Observed at Queen Elizabeth's Maundy.

1572.] "This done, the holy water, basins, alms, and other things being brought into the hall, and the chaplain and poor folks having taken the said places, the laundress, armed with a fair towel, and taking a silver basin filled with warm water and sweet flowers, washed their feet all after one another, and wiped the same with his towel, and so making a cross a little above the toes,

*We think it unnecessary to give examples of the Puritanical objections, temp. Eliz. and subsequently, to the "making of the Cross" in Baptism, a ceremony which has constantly been assigned as a reason for dissent, from the days of Parker and Whitgift to our own.-EDD.

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