the general chapter is convened for the receipt of the royal congé d'élire, the election of a bishop and proctors in convocation, and the installation of a dean and any other dignitary (a). The chapter is so called because it is "as a head" advising the bishop in many things when the see is full, and anciently ruling and governing the diocese when the see was vacant (b). Now the dean and chapter only become spiritual guardians in a vacancy of an archiepiscopal see; in the case of an ordinary see the archbishop takes over the guardianship. The dean and chapter of Durham, however, always dispute this right with the Archbishop of York. Generally speaking, all deans and chapters are subject to the visitation of the bishop jure ordinario, and of the archbishop jure metropolitico, but there are exceptions in the case of peculiars (q. v.). Formerly, the visitorial power of the bishop enabled him to pronounce sentence of deprivation against an offending member of the chapter, but since the Church Discipline Act, 1840, he must proceed as in the case of any other clergyman (c). But this Act leaves untouched all other power which the bishop might previously have exercised in his visitation. Thus, he may make orders binding on the dean and chapter (subject to appeal), and primâ facie may correct everything that is contrary to law, and the structure and fabric of the cathedral church is not excepted from his jurisdiction (d).

CHARITIES.-Charitable purposes are those mentioned in the preamble to 43 Eliz. c. 4. or which come within the spirit of that preamble, e.g., the relief of the poor and sick, the advancement of learning and religion, and purposes of general public utility. In short every public trust is a charitable trust (e).

(a) Queen v. Dean of Hereford (1870), L. R. 5 Q. B. 199.

(b) Termes de la ley; and for the primitive church, see Hatch's Bamp

ton Lectures.

(c) Dean of York's case (1841), 2

Q. B. 1.

(d) Boyd v. Philpotts (1875), L. R. 6 P. C. 435.

(e) Tudor on Charitable Trusts, 3rd ed. by Bristowe and Cook, p. 2.

In making a gift to a charity the rule against perpetuities may be broken. The gift may be either by deed or will, and may now be of land as well as personalty, subject to certain restrictions under the Mortmain Acts, 1888 and 1891 (e).

As a general rule gifts for church or religious purposes, if of a public character, are good charitable gifts, but not so a bequest for the maintenance and repair of a private chapel or private monuments (except in churches), though the object can be attained in another way (f). Also gifts to individual clergymen, even when they are left to be selected by another person, are not charitable, nor gifts intended for the individual members of a religious community, nor gifts intended in any way for the private benefit or solace of the testator or his family. Also a gift for the benefit of a religious community, the object of the members of which is merely the working out of their own salvation, is not charitable (g).

Formerly, gifts for religious purposes to Papist or Protestant dissenters or Jews, were void as superstitious, but now it makes no difference that the gift is for the advancement of religious doctrines differing from those of the Established Church, provided they are not subversive of all religion and all morality (h).

Christianity is no longer (in the old sense) part of the law of the land (). But a gift for maintaining the "worship of God" or "godly learning," without more, will be considered as given to the Established Church ().

Certain rites and ceremonies are, however, still regarded as superstitious, and gifts to maintain them are consequently void, e. g., prayers for the soul of a deceased person (7).

(e) As to which see MORTMAIN. (f) See MONUMENTS.

(g) Cocks v. Manners (1871), L. R. 12 Eq. 574, p. 585.

(h) Per Lord Romilly, Thornton v. Howe (1862), 31 Beav. at p. 20. (i) See BLASPHEMY.

(k) Att.-Gen. v. Pearson (1817), 3 Mer. 409; Re Ilminster School (1858), 2 De G. & J. 535, cited Lewin on

Trusts.

() 1 Edw. 6, c. 14. See West v. Shuttleworth (1835), 2 My. & K. 697; Yeap, &c. v. Ong (1875), L. R. 6 P. C. 396. They are now valid in Ireland, 7 Ir. Eq. R. 17 and 24, n., and in some colonies, e.g., Victoria, Re Elliott (1891), W. N. 9.

These might also be void as being for the private benefit of the person.

The Charity Commissioners have now very great powers as to the management of charities (m). Applications may be made to them for a scheme, and where such an application has once been made under the Charitable Trusts Act, 1860, their jurisdiction attaches absolutely (»).

By the Charitable Trusts (Recovery) Act, 1891 (o), powers have been vested in the Charity Commissioners for facilitating the recovery of payments owing to charities. (See TRUSTEES.)

CHASUBLE (Casula) was originally an out-door hooded overcoat in every day wear, afterwards retained as an ecclesitical vestment. It was used in the pre-reformation church at the celebration of the mass, and is intimately associated with the doctrines of the sacrifice of the mass and transubstantiation. When these doctrines were discarded at the Reformation the vestment went with it. After being obsolete for centuries an attempt was made to re-introduce the chasuble (and the corresponding doctrine) into the English Church, but it has been declared to be illegal by the highest ecclesiastical tribunal, and to wear it involves imprisonment and deprivation (p).

The chasuble in its ancient form if laid flat upon the ground would have appeared like an oval more or less pointed with a hole in the centre, through which the head of the officiant was passed. It fell down before and behind about as low as the knees, sloping off to a point, and covered the arms about as low as the elbows. In modern times it is rounded before and behind, and cut to the shoulder so as to give full play to the arms. It had always a rich border, sometimes also a collar (q).

CHURCH. The definition of the Universal Church, or as it is also called, "the visible Church of Christ," and "Christ's Holy Catholic Church," is thus given in Article 19, "The visible Church of Christ is a congregation of faithful men in which the pure Word of God is preached and the sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same." The Catholic Church is also described in the Bidding Prayer (can. 55) as "the whole congregation of Christian people dispersed throughout the whole world" and in the Prayer Book as "all those who profess and call themselves Christians."

The Church of England is most Catholic and broad in its scope, for although it considers the Churches of Jerusalem, Alexandria, Antioch, and Rome to have erred (r), it ranks them as branches of the Church Catholic. It also specially directs prayers for the Church of Scotland, which is Presbyterian (s). It numbers among its members Christians of almost every shade of opinion. (See ENGLAND, CHURCH OF.)

Originally, the vast majority of Christians were included in the Greek Church (q. v.), which was a federation of automonous churches. It is a fundamental principle of the Church of England that there is only one Church (t) of Christ, though it has many branches.

The total number of Christians is estimated to be about 420,000,000, or about one-third of the population of the globe. Of these, Roman Catholics comprise about 200,000,000, Orthodox or Greek Church 80,000,000, other Eastern churches, 10,000,000, and Protestants, 130,000,000. Of Protestants, over 30,000,000 are Wesleyans, about 30,000,000 Lutherans, 25,000,000 Anglicans, 15,000,000 Baptists, 13,000,000 Presbyterians, 10,000,000 Congregationalists, 2,000,000 Unitarians, and 5,000,000 Salvation Army and minor sects.

CHURCHING (formerly Purification) of Women. This rite (t) See title page of Prayer Book.

(r) Art. 19.

(s) Bidding Prayer, can. 55.

is intended for all women safely delivered in child-birth, and therefore it cannot be refused because the child is illegitimate (u), or the mother is a dissenter (x).

The woman must be decently, i. e., neatly, apparelled in "Sunday clothes," but a white veil cannot be enforced (y). The time and the place in the church for the ceremony seem to be very much in the discretion of the incumbent, subject to the directions of the ordinary.

The whole service (except the final prayer and a few versicles) is directed to be performed by a "priest," but as to this, see ABSOLUTION.

The "usual time" is about a month after delivery, but there is no hard and fast rule (z).

CHURCHWARDENS. They are a corporation entrusted with the care and arrangement of the goods belonging to the church, which they are to order for the best advantage of the parishioners; they are likewise enabled to take goods for the benefit of the church, but cannot dispose of them without the consent of the parishioners (a). They cannot hold lands, except in London, where the customs are peculiar (b). They have such a special property in the organ, bells, parish books, bible, chalice, surplice, &c., that for the taking away or damage done to them, they may bring an action, and therefore the parson cannot sue in the spiritual court (c). Though one of the chief duties of churchwardens is said to be the care and repair of the fabric of the church (d), they have no sort of interest therein, nor in the churchyard, and if any damage is done thereto, the incumbent only has the right of action (e). They also cannot set up monuments without

(u) R. v. Benson, cited Prideaux on Churchwardens, p. 474.

(2) See letter in Guardian, Sept. 5, 1877, cited Urlin's Guide. And see BURIAL, and Kemp v. Wickes there cited.

(y) Stephens on Prayer Book, p. 1755.

(z) See Wheatley.

(a) Bacon Abg. See Wrench v. Lord (1837), 4 Scott, 381.

(b) Steer's Par. Law, p. 115, and see Pulling's Laws of London.

(c) Bac. Abg.

(d) Can. 85.

(e) 1 Bla. Com. 395.