Chapter LV: Act 46: , Parl. 3, Act 106, Parl. 7, Act 24, Parl. 11, King James VI., do (31)

By the 31st canon of the Church of England it is ordained: “Forasmuch as the ancient Fathers of the Church, led by the example of the apostles, appointed prayers and fasts to be used at the solemn ordaining of ministers, and to that purpose allotted certain times, in which only sacred orders might be given and conferred, we, following their holy and religious example, do constitute and decree, that no deacons or ministers be made or ordained, but only on Sundays immediately following _jejunia quatuor temporum_, commonly called Ember Weeks, appointed in ancient time for prayer and fasting, (purposely for this cause at the first institution,) and so continued at this day in the Church of England.” (See _Ember Days_.)

ORGAN. The greatest of all instruments of music, consisting of pipes, or flutes, made vocal by wind, which is supplied by bellows, and acted on by keys touched by the hands and feet. The Latin word _organum_, means an instrument in general; (just as we now employ the word organ;) but in the course of time it was more specially applied, in a more limited sense, to instruments of music, and specially to that great vehicle of sound, which is in part a combination of many instruments, and is an orchestra in itself. The first organ was made by Ctesibius of Alexandria, about 200 years B. C., (as appears from Athenæus, iv. 75,) with pipes of bronze and lead, with keys, levers, and slides: the wind from a bellows, in which the pressure of water supplied the place of the weight now placed on the bellows. This sort of organ was called hydraulic; and continued in use so late as the ninth century. An epigram of Julian the Apostate, in the middle of the fourth century, describes it as played with the _fingers_, not with the _fists_, and as having copper pipes. (_Brunck, Analecta_ ii. 403.) St. Augustine describes it as “_grande, et inflata follibus_.” It is also spoken of by Ammianus Marcellinus; and exactly described by Claudian, in the fourth century; and Cassiodorus (in the fifth century) defines it as a _tower_, made with various pipes, inflated by bellows, and played on by the fingers, and as having great sweetness and power. It was never used in the Greek Church. Its first ecclesiastical use in the West is a matter of obscurity. Bellarmine states, though on doubtful authority, that, in 660, Pope Vitalian introduced it into the church service at Rome. D. Rimbault, in his very interesting notes to Roger North’s Memoirs of Music, (p. 48,) says, that it was introduced into the English service by Theodore and Adrian, emissaries of Vitalian; and from a passage in the writings of Adhelm, bishop of Sherborne, who died in 709, it appears that the external case was gilt, (“_auratis capsis_,”) and that the pipes were numerous: “maxima _millenis_ organa _flabris_.” All ecclesiastical historians relate, that in 757 the Eastern emperor Constantine Copronymus sent an organ to Pepin, which was placed, as affirmed by M. Hamel, (Manuel des Facteurs des Orgues,) in a church at Compiegne. In 811, ambassadors from Constantinople brought two organs to Charlemagne. However, it is supposed that its use did not become generally known in France till 826, when a Venetian priest introduced what is supposed to be an hydraulic organ. In the same century, Walafred Strabo says, Louis le Debonnaire gave an organ to Aix la Chapelle. In 994, according to Petronius, there were organs at Erfurt and Magdeburg. In 951, Wulstan relates that Elphege, bishop of Winchester, gave an organ to Winchester with 400 pipes, 40 keys, and (if his meaning is clear) 26 pairs of bellows, played by two organists. (See _Turner’s Anglo-Saxons_, book ix. c. 9.) In the tenth century, Dunstan, archbishop of Canterbury, gave an organ to Malmesbury, described by William of Malmesbury as having copper pipes. At the same time an organ was given to Ramsey church, with copper pipes, “emitting a sweet melody and far-resounding peal,” played on feast days. (See _Turner_, as before.) In the twelfth century, an organ is mentioned in the abbey of Fécamp. And Gervas the monk, describing Canterbury cathedral as he knew it before the fire in 1172, says, that it had arches to carry organs.

The above notices suffice to show the error of Bingham’s statement, that organs were not used in churches till after Thomas Aquinas’ time in 1250. Aquinas merely specifies _harps_ and _psalteries_, as not used, “which our Church does not assume, lest she should seem to judaize.” The south of France, as also the south of Italy, long retained Oriental customs in their churches; thus at Lyons organs were for a long time unemployed. Cardinal Caietan says, the organ was not used in the primitive Church, and gives this as a reason why it is not used in the pope’s chapel. A tenacious respect for antiquity seems to be the only reason which forbids its use in the Greek churches: since, in some branches of that communion, as in Russia, vocal harmony in the sacred offices is carried to great perfection. Hospinian, an ultra-Protestant writer, contends against the use of it, on the authority of St. Paul.

So strongly prejudiced were other writers of the ultra-Protestant school against organs that Newte, in his preface to Dodwell on Music, after mentioning the report of Balæus, that organs were introduced in the year 660, adds, “or rather that it may not want the mark of the beast of the Revelation, as the Magdeburg continuators say, 666.” It is difficult to understand the principle of the objection. The ordering of the instrumental as well as oral music in the temple was a matter, be it remembered, of Divine institution: thus in 2 Chron. xxix. 25. “And he set the Levites in the house of the Lord with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet: _for so was the commandment of the Lord by his prophets_.” To be consistent, all oral song, nay, the words of the sacred songs themselves, ought to be silenced also.

At the time of the Reformation, organs were considered as among the vilest remnants of Popery, by all the more enthusiastic partisans of Protestantism. And by those who carried out the principles of ultra-Protestantism to their legitimate extent at the great Rebellion, organs were so generally demolished, that scarcely an instrument could be found in England at the Restoration; and foreigners were brought over to play on some of those which were then erected. It is satisfactory to see such prejudices wearing away. We now find those whose horror at fasting, or at self-denials, or at turning to the east in prayer, or at preaching in a surplice, as the Prayer Book directs, or implies, or at bowing to the altar, or at preferring prayer to preaching, &c., is unfeigned, and who see in these observances nothing but Popery, nevertheless expending large sums of money to erect organs, which are now heard to sound in their very meeting-houses. We believe the Kirk of Scotland is alone consistent in this respect, and true to the principles of their ultra-Protestant forefathers; the members of that Establishment do not even yet tolerate what at the Reformation was called “a squeaking abomination.”

The organ in the Anglican Church had been the regular accompaniment of the choral service for some hundred years before the Reformation. It is still used in cathedrals, collegiate and royal churches and chapels, more frequently than abroad; where it is more employed for symphonies than for an accompaniment, and that in general only on Sundays, holy-days, and eves; whereas in regular English choirs it is used at least twice daily, accompanying the psalms, canticles, and anthems, and those parts of the service which are allowed by the rubric to be sung, including the responses and litanies on more solemn occasions. In ancient times (till the great Rebellion) organs were more common in the college chapels at the universities than now. The general introduction of organs into London parish churches, however, did not take place till after the Restoration. Their use appears never to have been very general, even in cathedrals, in Ireland; and in Scotland it is supposed that they were not introduced till the 15th century.

The phrase _pair of organs_ occurs in many old books. It had its origin probably in the two _stops_ which were common in the smaller mediæval organs: possibly, however, to the two organs, which in the middle ages, as now, entered into the construction of the larger instruments. These large organs consist in reality of three or four instruments, each having its separate sound-board and set of keys; viz. 1. The great organ, for choruses and louder passages: 2. The choir organ, softer than the former, used for the verse passages, &c., and the alternate chant of the psalms; generally placed in front of the great organ; not called from _chair_, as some suppose, (as being placed behind the organist’s _chair_,) but from the choir: as appears from _Dugd. Mon._ ed. 1830, ii. 103, “when in the 15th century the abbot of Croyland gave two organs to his church; the greater one being placed in the nave, the lesser in the choir.” 3. The swell, an English invention, formerly the third manual, played what was called the echo; which is still occasionally found abroad. 4. The pedal organ, or that which is played by the feet. Foreign organs have frequently four rows of manuals, and two of pedals.

It appears from Mr. Hamel’s work, already mentioned, that the organ of the middle ages was by no means so small as is commonly imagined by those who have been misled by ancient monuments and drawings. In the 16th century began the construction of those enormous machines, for which Germany is so renowned: and in consequence it became customary in the north of Europe to transfer the organ from one side of the choir to the chancel screen, (the worst position possible,) or the west end. The improvement of the organ has been progressively advancing ever since.

It may be considered consistent with the object of a Church Dictionary to conclude this long article with some observation on an objection often made to the employment in sacred music of what are wrongly called the _imitative_ stops of the organ. In reality very few of its stops are imitative. The organ is properly a collection of several instruments, which a most complicated machinery enables the organist to play at the same time. The trumpet, the bassoon, and hautboy stops, for example, are each a set of real instruments of these names, differing from those usually so called, only in being inflated by a bellows, not by the mouth, and each giving but one note, and played on by keys. Thus when the psalmist calls on us to praise him with the sound of the trumpet, it is a _literal_ response to his summons to accompany the voice with the stop of that name.

See _Hamel_, Manuel des Facteurs des Orgues, (comprehending _Bedos’_ great work;) and _Roger North’s Memoirs of Music, edited by Rimbault_, already referred to; _Burney and Hawkins’s Histories of Music_; and _Burney’s Musical Tour_.

The ORGAN mentioned in Scripture as the invention of Jubal, (Gen. iv. 21,) and in Job xxi. 12, and Ps. cl. 4, is in the Hebrew _Huggab_, meaning, as Parkhurst supposes, a fastening or joining together. It is supposed by Calmet (see _Music_) to have been like the ancient Pandean pipes, a set of unequal flutes played by the mouth. As used in Gen. iv. it seems to indicate wind instruments generally; but its form and capacity is altogether unknown.

ORGANIST. An ecclesiastical officer, whose business it is to play upon the organ in churches. In ancient times there was no stated organist, the vicars choral being responsible for this duty in turn. In cathedrals and choral foundations, he is, or ought to be, an essential member of the collegiate body. The duty of English cathedral organists is responsible, arduous, and of a sacred character. They are bound to attend twice every day; and in order to be efficient, ought to be skilful musicians, profound harmonists, versed in the knowledge of both instrumental and vocal harmony, and endued with religious feeling. No pains ought to be spared by the governing members of collegiate bodies to render the office not only respectable and efficient, but religious also.

ORIGINAL SIN. “Original sin standeth not in the following of Adam (as the _Pelagians_ do vainly talk); but it is the fault and corruption of the nature of every man that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth GOD’S wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated; whereby the lust of the flesh, called in the Greek _phronema sarkos_, which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh, is not subject to the law of GOD. And although there is no condemnation for them that believe, and are baptized,” [_renatis_, i. e. born again, is the word used in the Latin copy,] “yet the apostle doth confess, that concupiscence and lust hath of itself the nature of sin.”—_Article_ ix. This article was intended to oppose the notion of the School divines, who maintained that the infection of our nature is not a mental, but a mere corporeal taint; that the body alone receives and transmits the contagion, while the soul proceeds, in all cases, immaculate from the hands of the Creator. Original sin they directly opposed to original righteousness, and this they considered, not as something connatural with man, but as a superinduced habit, or adventitious ornament, the removal of which could not prove detrimental to the native powers of the mind. Thus the School divines maintained, in opposition to our Articles, that the lapse of Adam conveys to us solely _imputed_ guilt, the corporeal infection which they admitted, not being sin itself, but the subject matter; not _peccatum_, but _fomes peccati_. The Lutherans taught that original sin is a corruption of our nature in a general sense, the depravation of the mental faculties and the corporeal appetites. The Calvinists maintain that lust and concupiscence are truly and properly sin.

The Scriptures teach us that the sin of Adam not only made him liable to death, but that it also changed the upright nature in which he was originally formed, into one that was prone to wickedness; and that this liability to death, and propensity to sin, were entailed from him upon the whole race of mankind: “By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” (Rom. v. 12.) “As by the offence of one, judgment came upon all men to condemnation, even so, by the righteousness of one, the free gift came upon all men unto justification of life.” (ver. 18.) “By one man’s disobedience many were made sinners.” (ver. 19.) “Through the offence of one, many be dead.” (ver. 15.) “By one man’s offence death reigned by one.” (ver. 17.) “By man came death.” (1 Cor. xv. 21.) “In Adam all die.” (ver. 22.) “The imagination of man’s heart is evil from his youth.” (Gen. viii. 21.) “There is no man that sinneth not.” (1 Kings viii. 46.) “God made man upright, but they found out many inventions.” (Ecc. vii. 29.) “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” (1 John i. 8.) “The heart is deceitful above all things, and desperately wicked.” (Jer. xvii. 9.) “The flesh is weak.” (Matt. xxvi. 41.) “The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.” (Gal. v. 17.) “I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members.” (Rom. vii. 23.) The general corruption of human nature, in consequence of Adam’s disobedience, was acknowledged by the ancient Fathers of the Christian Church. The term _Original Sin_ was first used by Augustine, and before his time it was called the old guilt—the ancient wound—the common curse—the old sin, &c.—_Tomline._

In Scripture this is called “the sin that dwelleth in us” (Rom. vii. 17); “the body of sin” (vi. 6); “the law of sin and death” (viii. 2); “lust” (vii. 7); “the sin which so easily besets us” (Heb. xii. 1); “the flesh” (Gal. v. 16); “the old man” (Eph. iv. 22); “the likeness of Adam” (Gen. v. 3).

The corruption of nature called “original sin” is derived by continual descent from father to son; wherewith all the powers of the soul and body are infected, and that in all men equally. And then, actual sin arising from hence, the understanding is blinded with ignorance and infidelity. The memory is prone to forget the good things which the understanding hath conceived. The will is disobedient to the will of GOD, understood and remembered by us, (the freedom of holiness, which it had at the first, being now lost,) and is wholly bent to sin. The affections are ready to overrule the will, and are subject to all disorder. And the conscience itself is distempered and polluted.—_Usher._

Let us look into the world, let us look into ourselves, and we shall see sufficient proofs of this original corruption; even in our infancy it shows itself in many instances of obstinacy and perverseness; and as we grow up it increases with our years; and unless timely checked by our utmost care and diligence, (through the assistance of Divine grace,) produces habits of all manner of iniquity. Let the proud deist boast of the dignity of his nature, the sufficiency of his reason, and the excellency of his moral attainments; but let us Christians not be ashamed to own our own misery and our guilt; that our understandings are darkened, our wills corrupted, and our whole nature depraved: then may we apply to the Physician of our souls for the succours of his grace, which alone can help and relieve us.—_Waldo._

ORIGENISTS. Heretics, in the fourth century, so called, because they pretended to draw their opinions from the writings of the famous Origen, a priest of Alexandria.

The Origenists made their first appearance in Italy in 397. Rufinus of Aquileia, a priest of Alexandria, had studied the works of Origen with so much application, that he adopted that writer’s Platonic notions for Catholic truths. Full of these ideas, he went to Jerusalem, where Origen had a great many partisans. There he made his court to Melania, a Roman lady, who had embraced Origen’s opinions. Afterwards he came to Rome with this lady, who was greatly esteemed in that city. Here he set out with an outward show of simplicity, and pretended, after the example of Origen, an universal contempt of all worldly things. This made him looked upon as one who lived up to the highest Christian perfection. Rufinus took advantage of this prejudice in his favour to propagate his opinions, in which the credit of Melania was of great use to him. And now he began to have a great number of followers, and to form a considerable sect. But another Roman lady, named Marcella, having acquainted Pope Anastasius, that Rufinus and Melania were spreading very dangerous opinions in Rome, under the veil of piety, the holy father examined into the fact, and forbade them to teach any more. Rufinus and Melania submitted to the prohibition; Melania returned to Jerusalem, and Rufinus to Aquileia. However, the opinions they had broached continued to be maintained and defended by many learned men, who were therefore distinguished by the name of Origenists.

The errors ascribed to the Origenists are in number nine, and are as follows:—

1. The souls of men were holy intelligences, who enjoyed the presence of GOD; but being tired with the Divine contemplation, they degenerated; and as their first fervour was greatly abated, the Greeks therefore called the soul νους, from the word νοσεω, which signifies to slacken or grow cold.

2. Our SAVIOUR’S soul was united to the WORD, before his conception, and before he was born of the Holy Virgin.

3. The body of our SAVIOUR JESUS CHRIST was first formed entire in the Virgin’s womb; and afterwards his soul, which long before had been united to the WORD, came and was joined to it.

4. The WORD of GOD has been successively united with all the angelical natures; insomuch that it has been a cherub, seraph, and all the celestial virtues, one after another.

5. After the resurrection, the bodies of men will be of a spherical figure, and not of their present erect stature.

6. The heavens, sun, moon, and stars, are animated bodies, and have an intelligent soul.

7. In future ages, our SAVIOUR JESUS CHRIST will be crucified for the salvation of the devils, as he has already been for that of men.

8. The power of GOD is not infinite, and was so exhausted in the creation of things, that he has no more left.

9. The punishment of the devils, and of the damned, will continue only for a certain limited time.

These nine errors are distinctly recited by the second Council of Constantinople, at the end of a letter of the emperor Justinian against Origen. The recital of them is immediately followed by an anathema against Origen, and all who maintained his opinions: in which it is remarkable, that the council excommunicated Origen near three hundred years after his death.

The heresy of the Origenists spread widely in Egypt, and especially among the monks. Several eminent bishops opposed them, particularly Theophilus, bishop of Alexandria, who, in the year 399, assembled a council in that city, in which the monks inhabiting the mountain of Nitria were condemned as Origenists.

Avitus, a Spanish priest, revived the errors of the Origenists in Spain, about the year 415; and probably it was against the followers of this Avitus, that the Council of Toledo was held in 633.

ORNAMENTS OF THE CHURCH. The common feelings of our nature would suggest the decent adornment of the house of our GOD: “Shall we,” in the words of our homily, “be so mindful of our common base houses, deputed to so low occupying, and be forgetful toward that house of GOD wherein be administered the words of our eternal salvation; wherein are entreated the sacraments and mysteries of our redemption; _the fountain of the regeneration_ is there presented unto us; the partaking of the body and blood of our SAVIOUR CHRIST is there offered unto us; and shall we not esteem the place where so heavenly things are handled?”

The following are the chief enactments of the Church and the State, with reference to the ornaments of the church. By the rubric before the Common Prayer, as also by the 1st of Elizabeth, c. 2, “Such ornaments of the church, and of the ministers thereof, at all times of their ministration, shall be retained and be in use as were in this Church of England, by authority of parliament, in the second year of the reign of King Edward the Sixth.”

_Reynolds._ “The archdeacons shall take care that the clothes of the altar be decent and in good order; that the church have fit books both for singing and reading; and at least two sacerdotal vestments.”

By the statute of _Circumspecte agatis_, 13 Edward I. st. iv. “The king to his judges sendeth greeting:—Use yourselves circumspectly in all matters concerning the prelates, where they do punish for that the church is not conveniently decked: in which case the spiritual judge shall have power to take knowledge, notwithstanding the king’s prohibition.”

“Not conveniently decked.” For the law allows the ecclesiastical court to have cognizance in this case, of providing decent ornaments for the celebration of Divine service.

Canon 85. “The churchwardens or questmen shall take care that all things in the church be kept in such an orderly and decent sort, without dust, or anything that may be either noisome or unseemly, as best becometh the house of GOD, and is prescribed in a homily to that effect.”

Canon 82. “Whereas we have no doubt but that in all churches within the realm of England, convenient and decent tables are provided and placed for the celebration of the holy communion; we appoint that the same tables shall from time to time be kept and repaired in sufficient and seemly manner, and covered in time of Divine service with a carpet of silk or other decent stuff, thought meet by the ordinary of the place, (if any question be made of it,) and with a fair linen cloth at the time of the ministration, as becometh that table, and so stand, saving when the said holy communion is to be administered.”

In ancient times, the bishops preached standing upon the steps of the altar. Afterwards it was found more convenient to have pulpits erected for that purpose.

And by Canon 83. “The churchwardens or questmen, at the common charge of the parishioners, in every church, shall provide a comely and decent pulpit, to be set in a convenient place within the same, by the discretion of the ordinary of the place (if any question do arise); and to be there seemly kept for the preaching of GOD’S word.”

Canon 82. “And likewise a convenient seat shall be made at the charge of the parish, for the minister to read service in.”

Canon 58. “Every minister saying the public prayers, or ministering the sacraments or other rites of the Church, shall wear a decent and comely surplice with sleeves, to be provided at the charge of the parish. And if any question arise touching the matter, decency, or comeliness thereof, the same shall be decided by the discretion of the ordinary.”

Canon 81. “According to a former constitution, (viz. among the constitutions of 1570,) too much neglected in many places, we appoint, that there shall be a font of stone in every church and chapel where baptism is to be ministered: the same to be set in the ancient usual places. In which only font the minister shall baptize publicly.”

In an act in the 27 Henry VIII. it was enacted, that money collected for the poor should be kept in the common coffer or box standing in the church of every parish.

And by Canon 84. “The churchwardens shall provide and have, within three months after the publishing of these constitutions, a strong chest, with a hole in the upper part thereof, to be provided at the charge of the parish, (if there be none such already provided,) having three keys; of which one shall remain in the custody of the parson, vicar, or curate, and the other two in the custody of the churchwardens for the time being; which chest they shall set and fasten in the most convenient place, to the intent the parishioners may put into it their alms for their poor neighbours. And the parson, vicar, or curate shall diligently, from time to time, and especially when men make their testaments, call upon, exhort, and move their neighbours, to confer and give as they may well spare to the said chest: declaring unto them, that whereas heretofore they have been diligent to bestow much substance otherwise than GOD commanded, upon superstitious uses, now they ought at this time to be much more ready to help the poor and needy, knowing that to relieve the poor is a sacrifice which pleaseth GOD: and that also, whatsoever is given for their comfort, is given to CHRIST himself, and is so accepted of Him, that He will mercifully reward the same. The which alms and devotion of the people, the keepers of the keys shall yearly, quarterly, or oftener, (as need requireth,) take out of the chest, and distribute the same in the presence of most of the parish, or of six of the chief of them, to be truly and faithfully delivered to their most poor and needy neighbours.”

Rubric. “Whilst the sentences of the offertory are reading, the deacons, churchwardens, or other fit persons appointed for that purpose, shall receive the alms for the poor, and other devotions of the people, in a decent basin, to be provided by the parish for that purpose.”

This offertory was anciently an oblation for the use of the priest; but at the Reformation it was changed into alms for the poor.

Canon 20. “The churchwardens against the time of every communion shall, at the charge of the parish, with the advice and direction of the minister, provide a sufficient quantity of fine white bread, and of good and wholesome wine: which wine we require to be brought to the communion table in a clean and sweet standing pot, or stoop of pewter, if not of purer metal.”

_Winchelsea._ “The parishioners shall find at their own charge, the _chalice_, or _cup_, for the wine.”

Which, says Lyndwood, “although expressed in the singular number, yet is not intended to exclude more than one, where more are necessary.”

_Winchelsea._ The parishioners, at their own charge, shall find _bells_ with _ropes_.

_Winchelsea._ The parishioners shall find, at their own charge, a _bier_ for the dead.

“If any parishes be yet unfurnished of the _Bible_ of the largest volume, the churchwardens shall, within convenient time, provide the same at the charge of the parish.”

By Canon 80. “The churchwardens or questmen of every church and chapel shall, at the charge of the parish, provide the Book of Common Prayer, lately explained in some few points, by his Majesty’s authority according to the laws and his Highness’s prerogative in that behalf; and that, with all convenient speed, but, at the furthest, within two months after the publishing of these our constitutions.”

By the 1 _Eliz_. c. 2. _The Book of Common Prayer_ shall be provided at the charge of the parishioners of every parish and cathedral church. (s. 19.)

By the 13 & 14 _Charles II._ c. 4. “A true printed copy of the (present) _Book of Common Prayer_ shall, at the costs and charges of the parishioners of every parish church and chapelry, cathedral, church, college, and hall, be provided before the feast of St. Bartholomew, 1662, on pain of £3 a month for so long time as they shall be unprovided thereof.” (s. 2.)

Canon 80. “If any parishes be yet unfurnished of the _Book of Homilies_ allowed by authority, the churchwardens shall, within convenient time, provide the same at the charge of the parish.”

By Canon 17. “In every parish church and chapel shall be provided one _parchment book_ at the charge of the parish, wherein shall be written the day and year of every christening, wedding, and burial within the parish; and for the safe keeping thereof, the churchwardens, at the charge of the parish, shall provide one sure _coffer_, with three locks and keys, whereof one to remain with the minister, and the other two with the churchwardens severally.”

Canon 99. “The _table of degrees of marriages prohibited_ shall be, in every church, publicly set up at the charge of the parish.”

Canon 82. “The _Ten Commandments_ shall be set, at the charge of the parish, upon the east end of every church and chapel, where the people may best see and read the same.”

Canon 82. “And other chosen _sentences_ shall, at the like charge, be written upon the walls of the said churches and chapels in places convenient.”

Lord Coke says, “Concerning the building or erecting of _tombs_, _sepulchres_, or _monuments_ for the deceased in church, chancel, common chapel, or churchyard, in convenient manner, it is lawful; for it is the last work of charity that can be done for the deceased; who, whilst he lived, was a living temple of the HOLY GHOST, with a reverent regard and Christian hope of a joyful resurrection. And the defacing of them is punishable by the common law, and those who build or erect the same shall have the action during their lives, and, after their decease, the heir of the deceased shall have the action. But the building or erecting the sepulchre, tomb, or other monument, ought not to be to the hinderance of the celebration of Divine service.”

Of _grave-stones_, (he says,) _winding-sheets_, _coats of arms_, _penons_, or other _ensigns of honour_, hung up, laid, or placed in memory of the dead, the property remains in the executors; and they may have actions against such as break, deface, or carry them away, or an appeal of felony.

But Sir Simon Degge says, he conceives that this must be intended, by licence of the bishop, or consent of the parson and churchwardens.

Dr. Watson says, this is to be understood of such monuments only as are set up in the aisles belonging to particular persons; or if they be set up in any other part of the church, he supposes it is to be understood that they were placed there with the incumbent’s consent.

And Dr. Gibson observing thereupon says thus:—“Monuments, coat armour, and other ensigns of honour, set up in memory of the deceased, may not be removed at the pleasure of the ordinary or incumbent. On the contrary, if either they or any other person shall take away or deface them, the person who set them up shall have an action against them during his life, and after his death the heir of the deceased shall have the same, who (as they say) is inheritable to arms, and the like, as to heir-looms: and it avails not that they are annexed to the freehold, though that is in the parson. But this, as he conceives, is to be understood with one limitation; if they were set up with consent of the ordinary; for though (as my Lord Coke says) tombs, sepulchres, or monuments may be erected for the deceased, in church or chancel, in convenient manner, the ordinary must be allowed the proper judge of that conveniency; inasmuch as such erecting, he adds, ought not to be to the hinderance of the celebration of Divine service. And if they are erected without consent, and upon inquiry and inspection be found to the hinderance of Divine service, he thinks it will not be denied that in such case the ordinary has sufficient authority to decree a removal, without any danger of an action at law.”

If any _superstitious pictures_ are in a window of a church or aisle, it is not lawful for any to break them without licence of the ordinary: and in _Pricket’s case_, Wray, chief justice, bound the offender to good behaviour.

Besides what has been observed in particular, there are many other articles for which no provision is made by any special law, and therefore must be referred to the general power of the churchwardens, with the consent of the major part of the parishioners as aforesaid, and under the direction of the ordinary; such as the erecting _galleries_, adding new _bells_, (and of consequence, as it seems, salaries for the ringers,) _organs_, _clock_, _chimes_, _king’s arms_, _pulpit cloths_, _hearse cloth_, _rushes or mats_, _vestry furniture_, and such like. The soil and freehold of the church and churchyard is in the parson; but the fee simple of the glebe is in abeyance. And if the walls, windows, or doors of the church be broken by any person, or the trees in the churchyard be cut down, or grass there be eaten up by a stranger; the incumbent of the rectory (or his tenant, if they be let) may have his actions for the damages. But the goods of the church do not belong to the incumbent, but to the parishioners; and if they be taken away or broken, the churchwardens shall have their action of trespass at the common law.

The magnificence of the first Jewish temple was acceptable to GOD; and the too sparing contributions of the people towards the second, was severely reproved; and therefore no one can justly complain, that the ornaments now made use of in our churches are too many, or expensive. Far from us be all ornaments unbecoming the worship of a spirit, or the gravity of a church; but it has an ill aspect when men think that well enough in GOD’S house, which they would not endure in the meanest offices of their own. It is not enough barely to devote churches to the public services of religion, unless they are set apart with the solemn rites of a formal dedication. By these solemnities the founders were accustomed to surrender all the right they had in them, and make GOD himself the sole owner. And whoever gave any lands or endowments to the service of GOD, gave it in a formal writing, sealed and witnessed, (as is now usual in common transactions,) the tender of the gift being made upon the altar, by the donor on his knees. At the consecration of both the tabernacle and the temple of the Jews, it pleased the Almighty to give a manifest sign that he then took possession of them. (Ex. xl. 34; 1 Kings viii. 10, 11.)—_Wheatly._

Temples, and other utensils designed by GOD himself, are holy as related to him by that designation. Temples, utensils, lands, &c. devoted and lawfully separated by man, for holy uses, are holy as justly related to GOD by that lawful separation. To say, as some do, that they are indeed consecrated and separated, but not holy, is to be ridiculously wise by self-contradiction, and the masterly use of the word holy contrary to custom and terms. Ministers are more holy than temples, lands, or utensils, as being more nearly related to holy things. And things separated by GOD himself are more holy than those justly separated by man. And so of days.—_Baxter._

Can we judge it a thing seemly for any man to go about the building of an house to the GOD of heaven, with no other appearance than if his end were to rear up a kitchen, or a parlour, for his own use? or when a work of such a nature is finished, remaineth there nothing but presently to use it, and so an end? Albeit the true worship of GOD be to GOD in itself acceptable, who respecteth not so much in what place, as with what affection he is served; and therefore Moses in the midst of the sea, Job on the dunghill, Ezekiah in bed, Jeremy in mire, Jonas in the whale, Daniel in the den, the Children in the furnace, the Thief on the cross, Peter and Paul in prison, calling unto GOD were heard, as St. Basil noteth, manifest notwithstanding it is, that the very majesty and holiness of the place where GOD is worshipped hath in regard of us great virtue, force, and efficacy, for that it serveth as a sensible help to stir up devotion.—_Hooker._

The reader who desires to possess a perfect knowledge on this head, is referred to Bingham’s “Origines Ecclesiasticæ,” or _Antiquities of the Christian Church_, b. viii.

ORTHODOXY. (Ὀρθὸς and δοκέω.) Soundness of doctrine.

Of course the question here to be decided is, What _is_ soundness of doctrine? If two men take Scripture for their guide, and professing to have no other guide, come to opposite conclusions, it is quite clear that neither has a right to decide that the other is not orthodox. On this principle it is as uncharitable and illogical for the Trinitarian to call the Socinian not orthodox, as it is for the Socinian to predicate the same of the Trinitarian. But if we interpret Scripture by the sense of the Church, then we may consistently call those orthodox who hold the doctrines which she deduces from Scripture, and those heterodox who do not hold those doctrines. So that orthodoxy means soundness of doctrine, the doctrine being proved to be sound by reference to the consentient testimony of Scripture and the Church. Hence perhaps it is, that as those low-churchmen, who repudiate Socinian notions, are by some called evangelicals, so high-churchmen are designated orthodox. Both titles, if intended to be applied _exclusively_, are applied incorrectly.

ORTLIBENSES. (_Lat._) A sect, or branch, of the ancient Vaudois or Waldenses.

The Ortlibenses denied there was a Trinity before the nativity of JESUS CHRIST, who, according to them, was not till that time the SON of GOD. To these two persons of the GODHEAD they added a third, during the preaching of JESUS CHRIST; namely, St. Peter, whom they acknowledged to be the HOLY GHOST. They held the eternity of the world; but had no notion of the resurrection of the body, or the immortality of the soul. Notwithstanding which, they maintained (perhaps by way of irony) that there would be a final judgment, at which time the pope and the emperor would become proselytes to their sect.

They denied the death and resurrection of JESUS CHRIST. His cross, they pretended, was penance and their own abstemious way of life: this, they said, was the cross our SAVIOUR bore. They ascribed all the virtue of baptism to the merit of him who administered it. They were of opinion, that Jews might be saved without baptism, provided they embraced their sect. They boldly asserted, that they themselves were the only true mystical body, that is to say, the Church of CHRIST.

PACIFICATION, EDICTS OF, were decrees or edicts, granted by the kings of France to the Protestants, for appeasing the troubles occasioned by their persecution.

The first edict of pacification was granted by Charles IX., in January, 1562, permitting the free exercise of the reformed religion near all the cities and towns of the realm. March 19, 1563, the same king granted a second edict of pacification, at Amboise, permitting the free exercise of the reformed religion in the houses of gentlemen and lords high-justiciaries (or those that had the power of life and death) to their families and dependants only; and allowing other Protestants to have their sermons in such towns as they had them in before the seventh of March; obliging them withal to quit the churches they had possessed themselves of during the troubles. Another, called the edict of Lonjumeau, ordering the execution of that of Amboise, was published March 27, 1558, after a treaty of peace. This pacification was of but short continuance; for Charles, perceiving a general insurrection of the Huguenots, revoked the said edicts in September, 1568, forbidding the exercise of the Protestant religion, and commanding all the ministers to depart the kingdom in fifteen days. But, on the eighth of August, 1570, he made peace with them again, and published an edict on the eleventh, allowing the lords high-justiciaries to have sermons in their houses for all comers, and granting other Protestants two public exercises in each government. He likewise gave them four cautionary towns, viz. Rochelle, Montauban, Cognac, and La Charité, to be places of security for them during the space of two years. Nevertheless, in August, 1572, he authorized the Bartholomew massacre, and at the same time issued a declaration, forbidding the exercise of the Protestant religion.

Henry III., in April, 1576, made peace with the Protestants, and the edict of pacification was published in parliament, May 14, permitting them to build churches, and have sermons where they pleased. The Guisian faction, enraged at this general liberty, began the famous league for defence of the Catholic religion, which became so formidable, that it obliged the king to assemble the states of the kingdom at Blois, in December, 1576; where it was enacted, that there should be but one religion in France, and that the Protestant ministers should be all banished. In 1577, the king, to pacify the troubles, published an edict in parliament, October 8th, granting the same liberty to the reformed which they had before. However, in July, 1585, the league obliged him to publish another edict, revoking all former concessions to the Protestants, and ordering them to depart the kingdom in six months, or turn Papists. This edict was followed by more to the same purpose.

Henry IV. coming to the crown, published a declaration, July 4, 1591, abolishing the edicts against the Protestants. This edict was verified in the parliament of Chalons; but the troubles prevented the verification of it in the parliaments of the other provinces; so that the Protestants had not the free exercise of their religion in any place but where they were masters, and had banished the Romish religion. In April, 1598, the king published a new edict of pacification at Nantes, granting the Protestants the free exercise of their religion in all places where they had the same in 1596 and 1597, and one exercise in each bailiwick.

This edict of Nantes was confirmed by Louis XIII. in 1610, and by Louis XIV. in 1652. But his letter, in 1685, abolished it entirely; since which time the Protestants ceased to be tolerated in France till the Revolution.—_Broughton._

PÆDO-BAPTISM. (From παῖς, _a child_, and βαπτίζω, _to baptize_.) The baptism of children. (See _Baptism of Infants_.)

PALL, or PALLIUM. The word pallium properly signifies a cloak, thrown over the shoulders: afterwards it came to denote a sort of cape or tippet, and hence the ecclesiastical designation in the Western Church.

The origin of the pall, which has been generally worn by the Western metropolitans, is disputed; but whoever considers the ancient figures of it which are found in manuscripts, &c., will see that it was originally only a stole wound round the neck, with the ends hanging down behind and before. In the East the pall is called _omophorion_, and has been used, at least, since the time of Chrysostom. It is used by all the Eastern bishops, above the phenolion or vestment, during the eucharist; and, as used by them, resembles the ancient pall much more nearly than that worn by the Western metropolitans.—_Palmer._

The pall was part of the imperial habit, and originally granted by the emperors to the patriarchs. Thus Constantine gave the use of the pall to the bishop of Rome; and Anthimus, patriarch of Constantinople, being expelled his see, is said to have returned the pall to the emperor Justinian; which implies his having received it from him. And the reason of the royal consent in this manner seems to be, because it was high treason to wear any part of the imperial habit without licence.

In after ages, when the see of Rome had carried its authority to the highest pitch, under Pope Innocent III., that pontiff, in the Lateran Council, A. D. 1215, decreed the pall to be a mark and distinction, intimating the plenitude of the apostolic power, and that neither the function nor title of archbishop should be assumed without it; and this, not only when a bishop was preferred to the degree of archbishop, but likewise in case of translations, when an archbishop was removed from one see to another. It was decreed, likewise, that every archbishop should be buried in his pall, that his successor might make no use of it, but be obliged to apply to the pope for another. By these means the court of Rome brought vast sums of money into its exchequer.

In the Romish Church the following is the description of the pall as given by Romish writers. The pallium is a part of the pontifical dress worn only by the pope, archbishops, and patriarchs. It is a white woollen band of about three fingers’ breadth, made round, and worn over the shoulders, crossed in front with one end hanging down over the breast; the other behind it is ornamented with purple crosses, and fastened by three golden needles or pins. It is made of the wool of perfectly white sheep, which are yearly, on the festival of St. Agnes, offered and blessed at the celebration of the holy eucharist, in the church dedicated to her in the Nomentan Way in Rome. The sheep are received by two canons of the church of St. John Lateran, who deliver them into the charge of the subdeacons of the Apostolic College, and they then are kept and fed by them until the time for shearing them arrives. The palliums are always made of this wool, and when made they are brought to the church of St. Peter and St. Paul, and are placed upon the altar over their tomb on the eve of their festival, and are left there the whole night, and on the following day are delivered to the subdeacons, whose office it is to take charge of them. The pope alone _always_ wears the pallium, and wherever he officiates, to signify his assumed authority over all other particular churches. Archbishops and patriarchs receive it from him, and cannot wear it, except in their own churches, and only on certain great festivals when they celebrate the mass.

An archbishop in the Romish Church, although he be consecrated as bishop, and have taken possession, cannot before he has petitioned for, and received and paid for the pallium, either call himself archbishop, or perform such acts as belong to the “greater jurisdiction;” those, namely, which he exercises not as a bishop, but as archbishop, such as to summon a council, or to visit his province, &c. He can, however, when his election has been confirmed, and before he receives the pallium, depute his functions, in the matter of ordaining bishops, to his suffragans, who may lawfully exercise them by his command. If, however, any archbishop in the Romish Church, before he receives the pallium, perform those offices which result immediately from the possession of it, such as, for instance, those relating to orders and to the chrism, &c., the acts themselves are valid, but the archbishop offends against the canons and laws of the Church.

The pall is still retained as an heraldic ensign, in the arms of the archbishops of Canterbury, Armagh, and Dublin, and formerly constituted those of the archbishop of York also.

PALL is also used for a covering; as the black cloth which covers the coffin at funerals, and sometimes for an _altar cloth_. Thus at the coronation, the sovereign makes an oblation of a _pall_, or _altar cloth of gold_.

PALM SUNDAY. The Sunday next before Easter, so called from palm branches being strewed on the road by the multitude, when our SAVIOUR made his triumphal entry into Jerusalem.

This week, immediately preceding the feast of Easter, is more especially designed to fit us for that great solemnity; and, to that end, is to be spent in more than ordinary piety and devotion. It was anciently called sometimes the Great Week, sometimes the Holy Week, because it hath a larger service than any other week, every day having a second service appointed for it, in which are rehearsed at large the sufferings of CHRIST, as they are described by the four evangelists; that by hearing and reading the history of his passion, we may be better prepared for the mystery of his resurrection; that, by his rising from the dead, we may be quickened to newness of life. This day, which begins this holy week, is called by the name of Palm Sunday, being the day on which our SAVIOUR entered Jerusalem with great joy; some spreading their garments, others cutting down branches of palm, carrying them in their hands, and strewing them in the way, which hath been remembered with great solemnity.—_Dr. Hole._

In the missals this Sunday is called Palm Sunday; and in many parts of England it still retains its ancient name. On this day, till the æra of the Reformation, the people in solemn procession carried in their hands palms, or branches of some other tree, in commemoration of CHRIST’S triumphal entry into Jerusalem five days before his death. The palms were then placed on the altar by the clerks, before the time of the celebration of the eucharist; and numerous benedictory collects were pronounced over them by the priest.—_Shepherd._

The collect for the day puts us in mind of the tender love of GOD towards mankind, in sending his SON, not only to take upon him our flesh, but to suffer in it the death of the cross for our sins; to the intent, “that all mankind should follow the example of his great humility;” and thence teaches us to pray, “that we may both follow the example of his patience, and also be made partakers of his resurrection.”

The Epistle for the day presents us to this purpose with the highest and best pattern for our imitation, even the SON of GOD, who hath done and suffered all these great things for us.

This Gospel, with the rest that follow on each day of this holy week, gives us an ample account of the death and passion of our blessed SAVIOUR, together with the many circumstances that went before and came after it.—_Dr. Hole._

PANTHEISM. (Πᾶν, _all_; Θεὸς, _God_.) A subtle kind of atheism, which makes GOD and the universe the same, and so denies the existence and sovereignty of any GOD over the universe. It is to be feared that much of the mere natural religion of the present day partakes of the character of Pantheism.