hem the more eager and desirous of it. I pellation of cath lic, being a characterThe next degree were the audientes, so istic to distinguish itself from all sects, called from their being admitted to hear who, though they had party names, sermons and the Scriptures read in the sometimes sheltered themselves under church, but were not allowed to partake the name of Christians. The Romish of the prayers. The third sort of catechurch now distinguished itself by cachumens were the genu flectentes, so tholic in opposition to all who hav called because they received imposition separated from her communion, and of hands kneeling. The fourth order whom she considers as heretics and was the competentes et electi; denoting schismatics, and herself only as the the immediate candidates for baptism, true and Christian church. In the or such as were appointed to be bap- strict sense of the word, there is no tized the next approaching festival; be- catholic church in being; that is, no fore which, strict examination was universal Christian communion. made into their proficiency, under the CELESTINS, a religious order in the several stages of catechetical exercises. thirteenth century; so called from After examination, they were exercis-their founder, Peter de Meuron, aftered for twenty days together, and were wards raised to the pontificate under obliged to fasting and confession. Some the name of Celestine V. The Celes days before baptism they went veiled; and it was customary to touch their ears, saying, Ephatha, i. e. Be opened; as also to anoint their eyes with clay both ceremonies being in imitation of Our Saviour's practice, and intended to signify to the catechumens their condition both before and after their admission into the Christian church.

CATHARISTS, a scct that spread much in the Latin church in the twelfth century. Their religion resembled the doctrine of the Manichæans and Gnostics. [See those articles.] They supposed that matter was the source of evil; that Christ was not clothed with a real body; that baptism and the Lord's supper were useless institutions; with a variety of other strange notions.

CATHEDRAL, the chief church of a diocese; a church wherein is a bishop's

see.

tins rose two hours after midnight to say matins; ate no flesh, except when sick; and often fasted. Their habit consisted of a white gown, a capuche, a black scapulary, and shirts of serge.

CELIBACY, the state of unmarried persons. Celibate, or celibacy, is a word chiefly used in speaking of the single life of the popish clergy, or the obliga tion they are under to abstain from marriage. The church of Rome imposes an universal celibacy on all her clergy, from the pope to the lowest deacon and subdeacon. The advocates for this usage pretend that a vow of perpetual celibacy was required in the ancient church as a condition of ordination, even from the earliest apostolic ages. But the contrary is evident from numerous examples of bishops and archbishops who lived in a state of matrimony, The word comes from xxx, without any prejudice to their ordina chair: the name seems to have taken tion or their function. Neither our its rise from the manner of sitting in Lord nor his apostles laid the least rethe ancient churches or assemblies of straint upon the connubial union: on private Christians. In these the council, the contrary, the Scriptures speak of it i. e. the elders and priests, were called as honourable in all, without the least Presbyterium; at their head was the restriction as to persons. Heb. xiii. 4. bishop, who held the place of chairman, Matt. xix. 10, 12. Cor. vii. 2, 9. St. Cathedralis or Cathedraticus; and the Paul even assigns forbidding to marry presbyters, who sat on either side, also as characteristic of the apostacy of the called by the ancient fathers Assessores latter times, 1 Tim. iv. 3. The fathers, Episcoporum. The episcopal authority without making any distinction bedid not reside in the bishop alone, but tween clergy and laity, asserted the in all the presbyters, whereof the bishop lawfulness of the marriage of all Chriswas president. A cathedral, therefore, tians. Marriage was not forbidden to originally was different from what it bishops in the Eastern church till the is now; the Christians, till the time of close of the seventh century. Celibacy Constantine, having no liberty to build was not imposed on the Western clergy any temple. By their churches they in general till the end of the eleventh only meant assemblies; and by cathe- century, though attempts had been drals, nothing more than consistories. made long before. Superstitious zeal CATHOLIC, denotes any thing that is universal or general. The rise of heresies induced the primitive Christian church to assume to itself the ap

for a sanctimonious appearance in the clergy seems to have promoted it at first; and crafty policy, armed with power, no doubt rivetted this clog on the

sacerdotal order in later periods of the ancient ceremonies, tracing the ris church. Pope Gregory VII. appears in growth, and introduction of each ri this business to have had a view to sepa- into the church, and its gradual a rate the clergy as much as possible from vancement to superstition. Many all other interests, and to bring them them were borrowed from Judaisu into a total dependence upon his autho- but more from paganism. Dr. Middleto tity; to the end that all temporal power has given a fine discourse on the co might in a high degree be subjugated to formity between the pagan and popis the papal jurisdiction. Forbidding to ceremonies, which he exemplifies i marry,therefore, has evidently the mark the use of incense, holy water, lamp of the beast upon it. See MARRIAGE. and candles before the shrines o CEMETERY, a place set apart for the saints, votive gifts round the shrine burial of the dead. Anciently, none of the deceased, &c. In fact, the altar were buried in churches or church- images, crosses, processions, miracle: yards it was even unlawful to inter and legends, nay, even the very hiera in cities, and the cemeteries were with- chy, pontificate, religious orders, &c. o out the walls. Among the primitive the present Romans, he shows, are a Christians these were held in great ve- copied from their heathen ancestors neration. It even appears from Euse- An ample and magnificent representa bius and Tertullian, that in the early tion in figures of the religious ceremo ages they assembled for divine worship nies and customs of all nations in th in the cemeteries. Valerian seems to world, designed by Picart, is added have confiscated the cemeteries and with historical explanations, other places of divine worship; but many curious dissertations. they were restored again by Gallienus. As the martyrs were buried in these places, the Christians chose them for building churches on, when Constantine established their religion; and hence some derive the rule which still obtains in the church of Rome, never to consecrate an altar without putting under it the relics of some saint.

an

It has been a question, whether w ought to use such rites and ceremo nies which are merely of human ap pointment. On one side it has been ob served that we ought not. Christ alone is King in his church: he hath insti tuted such ordinances and forms of worship as he hath judged fit and necessary; and to add to them seems, at CENSURE, the act of judging and least, to carry in it an imputation on blaming others for their faults. Faith- his wisdom and authority, and hath fulness in reproving another, differs this unanswerable objection to it, that from censoriousness: the former arises it opens the door to a thousand innova from love to truth, and respect for the tions (as the history of the church of person; the latter is a disposition that Rome hath sufficiently shown,) whic loves to find fault. However just cen-are not only indifferent in themselves sure may be where there is blame, yet but highly absurd, and extremely detri a censorious spirit or rash judging mental to religion. That the ceremo must be avoided. It is usurping the au-nies were numerous under the old Tes thority and judgment of God. It is un-tament dispensation is no argument; just, uncharitable, mischievous, productive of unhappiness to ourselves, and often the cause of disorder and confusion in society. See RASH JUDGING.

for, say they: 1. We respect Jewish ceremonies, because they were appointed of God; and we reject human ceremonies, because God hath not appointed them.2. The Jewish ceremonies were esta blished by the universal consent of the

-3. The former were fit and proper for the purposes for which they were ap pointed; but the latter are often the contrary.-4. The institutor of the Jew. ish ceremonies provided for the expense of it; but no provision is made by God to support human ceremonies, or what he has not appointed.

CERDONIANS, a sect, in the first century, who espoused most of the opinions of Simon Magus, and the Mani-nation; human ceremonies are not so. cheans. They asserted two principles, good and bad. The first they called the Father of Jesus Christ; the latter the Creator of the world. They denied the incarnation and the resurrection, and rejected the books of the Old Testament. CEREMONY, an assemblage of several actions, forms, and circumstances, serving to render a thing magnificent and solemn. Applied to religious services, it signifies the external rites and manner wherein the ministers of religion perform their sacred functions. In 1646 M. Ponce published a history of

These arguments seem very powerful; but on the other side it has been observ. ed, that the desire of reducing religious worship to the greatest possible simplicity, however rational it may appear in itself, and abstractedly consider.

ed, will be considerably moderated in, ted the genealogy. They discarded the such as bestow a moment's attention epistles of St. Paul, because that aposupon the imperfection and infirmities of tle held circumcision abolished. human nature in its present state.- CHALDEE PARAPHRASE, in the Mankind, generally speaking, have too rabbinical style, is called Targum.-little elevation of mind to be much af- There are three Chaldee paraphrases fected with those forms and methods of in Walton's Polyglot: viz. 1. of Onworship in which there is nothing strik-kelos;-2. of Jonathan, son of Uziel ;— ing to the outward senses. The great 3. of Jerusalem. See BIBLE, sect. 19, difficulty here lies in determining the and TARGUM. length which it is prudent to go in the CHALICE, the cup used to adminisaccommodation of religious ceremoniester the wine in the sacrament, and by to human infirmity; and the grand the Roman catholics in the mass. The point is, to fix a medium in which a due use of the chalice, or communicating in regard may be shown to the senses and both kinds, is by the church of Rome imagination, without violating the dic-denied to the laity, who communicate tates of right reason, or tarnishing the only in one kind, the clergy alone being purity of true religion. It has been allowed the privilege of communicating said, that the Romish church has gone in both kinds; in direct opposition to our too far in its condescension to the in- Saviour's words-" Drink ye all of it." tirmities of mankind; and this is what CHANCE, a term we apply to events the ablest defenders of its motley wor-to denote that they happen without any ship have alleged in its behalf. But this necessary or foreknown cause. When observation is not just; the church of we say a thing happens by chance, we Rome has not so much accommodated mean no more than that its cause is unitself to human weakness, as it has abus-known to us, and not, as some vainly ed that weakness, by taking occasion imagine, that chance itself can be the from it to establish an endless variety cause of any thing. The case of the of ridiculous ceremonies, destructive of painter," says Chambers, “who, unable true religion, and only adapted to pro- to express the foam at the mouth of mote the riches and despotism of the the horse he had painted, threw his clergy, and to keep the multitude still sponge in despair at the piece, and by hood-winked in their ignorance and chance did that which he could not do superstition. How far a just antipathy before by design, is an eminent instance to the church puppet-shows of the Pa-lof what is called chance. Yet it is obpists has unjustly driven some Protes-vious, all we here mean by chance, is, tant churches into the opposite ex- that the painter was not aware of the treme, is a matter that certainly de-effect, or that he did not throw the serves a serious consideration. See Dr. Stennett's Ser. on Conformity to the World; Robinson's Sermon on Ceremonies; Booth's Essay on the Kingdom of Christ; Mosheim's Ecclesiastical History; with Mac Laine's Note, vol. i. p. 203, quarto edit. Jones's Works, vol. 4. p. 267. CERINTHIANS, ancient heretics, who denied the deity of Jesus Christ; so named from Cerinthus. They believed that he was a mere man, the son of Joseph and Mary; but that in his baptism a celestial virtue descended on him in the form of a dove; by means whereof CHANCELLOR, a lay officer under he was consecrated by the Holy Spirit, a bishop, who is judge of his court. In inade Christ, and wrought so many mi- the first ages of the church the bishops racles; that, as he received it from hea had those officers, who were called ven, it quitted him after his passion, and church lawyers, and were bred up in returned to the place whence it came; the knowledge of the civil and canon so that Jesus, whom they called a pure law: their business was to assist the man, really died, and rose again; but bishop in his diocese. We read of no that Christ, who was distinguished from chancellors till Henry the Second's Jesus, did not suffer at all. It was part-time; but that the king requiring the ly to refute this sect that St. John wrote his Gospel. They received the Gospel of St. Matthew, to countenance their doctrine of circumcision; but they omit

sponge with such a view: not but that he actually did every thing necessary to produce the effect; insomuch that, considering the direction wherein he threw the sponge, together with its form and specific gravity, the colours wherewith it was sineared, and the distance of the hand from the piece, it was impossible, on the present system of things, that the effect should not follow."-The word, as it is often used by the unthinking, is vague and indeterminate-a mere name for nothing.

attendance of the bishops in his coun. cils, it was thought necessary to substitute chancellors in their room for the despatch of business.

and the servants of sin; and without (exceeding greatness of his power to the Holy Spirit regenerating them, they ward who believe, according to t neither will nor can return to God, working of his mighty power, whi amend their depraved natures, nor dis- he wrought in Christ when he rais pose themselves for its amendment. him from the dead.-Not of works, le any man should boast. For we are h

unto good works.-God, that comman ed the light to shine out of darknes hath shined into our hearts, &c.—I w take away the stony heart out of the flesh, and will give them hearts flesh." Rom. viii. 29. Eph. i. 19, 20;

5. Lastly: They maintain that thos whom God has effectually called, an sanctified by his Spirit, shall neve finally fall from a state of grace. The admit that true believers may fall pa tially, and would fall totally an finally but for the mercy and faithfu ness of God, who keepeth the feet o his saints; also, that he who bestow eth the grace of perseverance, bestow eth it by means of reading and hearin the word, meditation, exhortations threatenings, and promises; but tha none of these things imply the poss bility of a believer's falling from state of justification.

In proof of this doctrine, the Calvinists allege, among other Scripture pas-workmanship created in Christ Jes sages, the following: "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.-By one man's disobedience many were made sinners. I was born in sin, and shapen in iniquity-God saw that the wick-9, 10. 2 Cor. iv. 6. Ezek. xxxvi. 26. edness of man was great upon the earth, and that every imagination of his heart was only evil continually.-God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. Every one of them is gone back; they are altogether become filthy; there is none that doeth good, no not one. And you hath he quickened who were dead in trespasses and sins. Wherein in time past ye walked according to the course of this world, among whom also we all had our conversation in times past, in the lust of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others." Rom. v. 12-19. Ps. li. 5. Gen. vi. 5. Ps. liii. 2, 3. Rom. iii. Eph. ii. 1-3. 4. They maintain that all whom God hath predestinated unto life, he is pleased, in his appointed time, effectually to call by his word and Spirit out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ.

In proof of this doctrine they alleg the following among other Scriptur passages: "I will put my fear in thei hearts, and they shall not depart from me.-He that believeth, and is bap tized, shall be saved. The water that shall give him, shall be in him a we of water springing up into everlasting life. This is the Father's will, that all which he hath given me I should los nothing.-This is life eternal, to know thee, the only true God, and Jesu Christ whom thou hast sent.-Whoso ever is born of God doth not commi sin, for his seed remaineth in him and he cannot sin, because he is bor

They admit that the Holy Spirit, as calling men by the ministry of the Gospel, may be resisted and that where this is the case,the fault is not in the Gospel, nor in Christ offered by the Gospel, nor in God calling by the Gos-of God. They went out from us, but pel, and also conferring various gifts they were not of us; for if they ha upon them; but in the called them. been of us, they would have continued selves. They contend, however, that with us: but they went out, that they where men come at the divine call, and might be made manifest that they are converted, it is not to be ascribed were not all of us.-Now unto him to themselves, as though by their own that is able to keep you from falling free will they made themselves to differ, and to present you faultless before the but merely to him who delivers them presence of his glory with exceeding from the power of darkness, and trans-joy, to the only wise God our Saviour lates them into the kingdom of his dear be glory and majesty, dominion and Son, and whose regenerating influence is certain and efficacious."

In proof of this doctrine the Calvinists allege, among others, the following Scripture passages: "Whom he did predestinate, them he also called; and whom he called, them he also gloified. That ye may know what is the

power, both now and ever, Amen." Jer. xxxii. 40. Mark xvi. 16. John iv. 14; vi. 40; xvii. 3. 1 John iii. 9; ii. 19 Jude 24, 25.

Such were the doctrines of the old Calvinists, and such in substance are those of the present times. In this however, as in every other denomina

tion, there are considerable shades of difference.

Some think Calvin, though right in the main, yet carried things too far; these are commonly known by the name of Moderate Calvinists. Others think he did not go far enough; and these are known by the name of High Calvinists.

It is proper to add, that the Calvinistic system includes in it the doctrine of three co-ordinate persons in the Godhead, in one nature, and of two natures in Jesus Christ, forming one person. Justification by faith alone, or justification by the imputed righteousness of Christ, forms also an essential part of this system. They suppose that on the one hand our sins are imputed to Christ, and on the other, that we are justified by the imputation of Christ's righteousness to us; that is, Christ, the innocent, was treated by God as if he were guilty, that we, the guilty, might, out of regard to what he did and suffered, be treated as if we were innocent and righteous.

place are not of the established church, they have been treated with indifference by the clergy, and called Haldanists.

Calvin considered every church as a separate and independent body, invested with the power of legislation for itself. He proposed that it should be governed by presbyteries and synods composed of clergy and laity, without bishops, or any clerical subordination; and maintained that the province of the civil magistrate extended only to its protection and outward accommodation. He acknowledged a real, though spiritual presence of Christ in the eucharist; and he confined the privilege of communion to pious and regenerate believers. These sentiments, however, are not imbibed by all who are called Calvinists.

See Calvin's Institutes; Life of Calvin; Brine's Tracts; Jonathan Edwards' Works; Gill's Cause of God and Truth; Toplady's Historic Proof and Works at Large; Assembly's Cate chism; Fuller's Calvinistic and Socinian Systems compared.

CAMALDOLITES, an order found

Calvinism originally subsisted in its greatest purity in the city of Geneva; from which place it was first propa-ed by St. Romuald, an Italian fanatic, gated into Germany, France, the Uni- in the eleventh century. The manner ted Provinces, and Britain. In France of life he enjoined his disciples to obit was abolished by the revocation of serve was this:-They dwelt in sepa the edict of Nantz. It has been the rate cells, and met together only at the prevailing religion in the United Pro- time of prayer. Some of them, during vinces ever since 1571. The theologi- the two Lents in the year, observed an cal system of Calvin was adopted and inviolable silence, and others for the made the public rule of faith in Eng space of a hundred days. On Sundays land under the reign of Edward VI. and Thursdays they fed on herbs, and The church of Scotland also was mo- the rest of the week only on bread and delled by John Knox, agreeably to the water. doctrine, rites, and form of ecclesias- CAMBRIDGE MANUSCRIPT, a tical government established at Ge- copy of the Gospels and Acts of the deva. In England, Calvinism had been | Apostles, in Greek and Latin. Beza on the decline from the time of queen found it in the monastery of Irenæus, Elizabeth until about sixty years ago, at Lyons, in 1562, and gave it to the when it was again revived, and has university of Cambridge in 1582. It is a been on the increase ever since. The quarto, and written on vellum: sixtymajor part of the clergy, indeed, are six leaves of it are much torn and munot Calvinists, though the articles of tilated; and ten of these are supplied the church of England are Calvinis- by a later transcriber. From this and tical. It deserves to be remarked, the Clermont copy of St. Paul's epis however, that Calvinism is preached in tles, Beza published his larger annotaa considerable number of the churches tions in 1582. See Dr. Kipling's edi in London; in nearly all the dissent- tion of it. ing meetings of the Presbyterians, Baptists, and Independents; and in all the chapels of Whitefield, Lady Huntingdon, and others of that class. In Scotland it continues also to exist as the established religion; and within a few years it has much revived in that Country, through the influence of Mr. Haldane and others; but as those among whom this revival has taken

CAMERONIANS, a sect in Scotland, who separated from the Presbyterians in 1666, and continued long to hold their religious assemblies in the fields. They took their name from Richard Cameron, a famous field. preacher, who, refusing to accept the indulgence to tender consciences, granted by king Charles II. thinking such an acceptance an acknowledg