on the beneficial Effects of Christianity || that of necessity are requisite to the on the temporal Concerns of Mankind. same,” Acts ix. 31. Gal. i. 2, 22. 1 Cor. CHRISTMAS, the day on which the xiv. 34. Acts xx. 17. Col. iv. 15.-5. nativity of our blessed Saviour is cele- The word is now used also to denote any brated. particular denomination of Christians distinguished by particular doctrines, ceremonies, &c.; as the Romish church, Greek church, English church, &c.

The first footsteps we find of the ob servation of this day are in the second century, about the time of the Emperor Commodus. The decretal epistles, indeed, carry it up a little higher, and say that Telesphorus, who lived in the reign of Antoninus Pius, ordered divine service to be celebrated, and an angelic hymn to be sung the night before the nativity of our Saviour. That it was kept before the time of Constantine we have a melancholy proof; for whilst the persecution raged under Dioclesian, who then kept his court at Nicomedia, that tyrant, among other acts of cruelty, finding multitudes of Christians assembled together to celebrate Christ's nativity, commanded the church doors where they were met to be shut, and fire to be put to it, which soon reduced them and the church to ashes. See HOLYDAY.

Congregational church is so called from their maintaining that each congregation of Christians which meet in one place for religious worship is a com. plete church, and has sufficient power to act and perform every thing relative to religious government within itself, and is in no respect subject or accountable to any other church. It does not appear, say they, that the primitive churches were national; they were not even provincial; for, though there were many believers and professing Christians in Judea, in Galilee, in Samaria, in Macedonia, in Galatia, and other provinces, yet we never read of a provincial church in any of those places. The particular societies of Christians in these districts are mentioned in the plural CHRONOLOGY, the science of number, 2 Cor. viii. 1. Gal. i. 2. Acts computing and adjusting the periods of ix. 31. According to them, we find time, referring each event to the proper no mention made of diocesan churches year. We have not room here to pre-in the New Testament. In the days of sent the reader with a system of chro- the apostles, bi-hops were so far from nology; but should he be desirous of presiding over more churches than one, studying this science, he may consult that sometimes a plurality of bishops the systems of Cluviar, Calvisius, Ush-presided over the same church. See er, Simson, Bedford, Marshman, Blair, Playfair, and Dr. Hales.

CHURCH. 1. The Greek word Exxxo denotes an assembly met about business, whether lawful or unlawful, Acts xix. 32, 39-2. It is understood of the collective body of Christians, or all those over the face of the earth who || profess to believe in Christ, and ac knowledge him to be the Saviour of mankind: this is called the visible church, Eph. iii. 21. 1 Tim. iii 15. Eph. iv. 11, 12.-3. By the word church, also, we are to understand the whole body of God's chosen people, in every period of time: this is the invisible church. Those on earth are also called the militant, and those in heaven the triumphant church, Heb. xii. 23. Acts xx. 28. Eph. i. 22. Matt xvi. 28.-4. By a particular church we understand an assembly of Christians united together, and meeting in one place for the solemn worship of God. To this agree the definition given by the compilers of the thirty-nine articles: A congregation of faithful men, in which the true word of God is preached, and the sacraments duly administered according to Christ's ordinances, in all those things

Phil i. 1. Nor do we find any mention made of parochial churches. Some of the inhabitants of a parish may be Infidels, Mahometans, or Jews; but Gospel churches consist of such as make an open profession of their faith in Christ, and subjection to the Gospel, Rom i 7. 1 Cor. xiv. 33. It seems plain, then, that the primitive churches of Christ were properly congregational. The first church at Jerusalem met together in one place at the same time, Acts i. 14, 15. The church of Antioch did the same, Acts xiv. 27. The church of Corinth the same, 1 Cor. xiv. 23. The same did the church at Troas, Acts xx. 7. There was a church at Cenchrea, a port of Corinth, distinct from the church in that city, Rom. xvi. He that was a member of one church was not a member of another. The apostle Paul, writing to the Colossian society, say s— Epaphras, who is one of you, saluteth you," Col. iv. 12.

·

Such a church is a body distinguished from the civil societies of the world by the spiritual nature and design of its government; for, though Christ would have order kept in his church, yet without any coercive force; a thing incon

sistent with the very nature of such a Earnest study to keep peace and unity, society, whose end is instruction; and Eph. iv. 3. Phil. ii. 2, 3. Phil. iii. 15, a practice suitable to it, which can 16.-2. Bearing of one another's burnever in the nature of things be accom-thens, Gal. vi. 1, 2.-3. Earnest endeaplished by penal laws or external coer- vours to prevent each other's stumbling, cion, Isa. xxxiii. 22. Matt. xxiii. 8, 10.1 Cor. x. 2, 3. Heb. x. 24, 27. Rom, xiv. John xviii. 36. Ps. ii. 6. 2 Cor. x. 4, 5. Zech. iv. 6, &c.

13.-4. Stedfast continuance in the faith and worship of the Gospel, Acts ii 42-5. Praying for and sympathizing with each other, 1 Sam. xii. 23. Eph. vi. 18.

1. Church members are those who compose or belong to the church. As to the visible church, it may be observed that real saintship is not the distinguish- The advantages are, 1. Peculiar ining criterion of the members of it. None, citements to holiness, Eccl. iv. 11.indeed, can without it honestly offer 2. There are some promises applicable themselves to church fellowship; but to none but those who attend the ordithey cannot be refused admission for the nances of God, and hold communion mere want of it; for 1. God alone can with the saints, Ps. xcii. 13. Isa. xxv. 6. judge the heart. Deceivers can counter- Ps cxxxii. 13, 16. Ps. xxxvi. 8. Jer. feit saintship, 1 Sam. xvi. 1, 7-2. God xxxi. 12.-3. Such are under the watchhimself admitted many members of the ful eye and care of their pastor, Heb. Jewish church whose hearts were un- || xiii. 7.-4. Subject to the friendly resanctified, Deut. xxix 3, 4. 13. John vi. proof or kind advice of the saints, 1 Cor. 70.-3. John the Baptist and the apostles xii 25.-5. Their zeal and love are anirequired no more than outward appear- || mated by reciprocal conversation, Mal. ances of faith and repentance in order. 16. Prov. xxvii. 17.-6. They may to baptism, Matt. iii. 5, 7. Acts ii 28. viii. 13, 23.-4. Many that were admitted members in the churches of Judea, Corinth, Philippi, Laodicea, Sardis, &c. were unregenerated, Acts v. 1, 10. viii. 13, 23. 1 Cor. i. 11. v. 11. Phil. iii. 18 19. Rev. iii. 5. 15, 17.-5. Christ compares the Gospel church to a floor on which corn and chaff are mingled together; to a net in which good and bad || are gathered, &c. See Matt. xiii.

restore each other if they fall, Eccl. iv. 10. Gal. vi. 1.-7. More easily promote the cause, and spread the Gospel elsewhere.

3. Church ordinances are, 1. Reading of the Scriptures, Neh. ix. 3. Acts xvii. 11. Neh. viii. 3, 4. Luke iv. 16.-2. Preaching and expounding, 1 l'im. iii. 2. 2 Tim. i. 24. Eph. iv. 8. Rom. x. 15. Heb. v. 4—3. Hearing, Is. lv. 1. James i. 21. 1 Pet. ii. 2. 1 Tim. iv. 13.-4. As to the real church, 1. The true Prayer, Ps. v. 1, 2. Ps. xcv. 6. Ps. cxxi. members of it are such as are born 1. Ps. xxviii. 2. Acts xii. 12. i. 14.-5. again.-2. They come out from the Singing of psalms, Ps. xlvii. 1 to 6. Col. world, 1 Cor. vi. 17-3. They openly. 16. 1 Cor. xiv. 15. Eph. v. 19.-6. profess love to Christ, James ii. 14, 26. Thanksgiving, Ps. 1. 14. Ps. c. James v. Mark viii. 34, &c.-4. They walk in all 13.-7. The Lord's supper, 1 Cor. xi. the ordinances of the Lord blameless. 23, &c. Acts xx. 7. None but such are proper members of Baptism is not properly a church orthe true church; nor should any be ad-dinance, since it ought so be adminismitted to any particular church without some appearance of these, at least.

2. Church fellowship is the communion that the members enjoy one with another.

The end of church fellowship is, 1. The maintenance and exhibition of a system of sound principles, 2 Tim. i. 13. 1 Tim. vi. 3, 4. 1 Cor. viii. 5. 6. Heb. ii. 1. Eph. iv. 21.-2. The support of the ordinances of Gospel worship in their purity and simplicity, Deut. xii. 31, 32.|| Rom. xv. 6.-3. The impartial exercise of church government and discipline, Heb. xii. 15. Gal. vi. 1. 2 Tim. ii. 24, 26.|| Tit. ii. 10. 1 Cor. v. James iii. 17.-4. The promotion of holiness in all manner of conversation, Phil. i. 27. ii. 15, 16. 2 Pet. iii. 11. Phil. iv. 8.

The more particular duties are. 1.

tered before a person be admitted into church fellowship. See BAPTISM.

4. Church officers are those appointed by Christ for preaching the word, and the superintendence of church affairs: such are bishops and deacons, to which some add, elders. See these articles.

5. As to church order and discipline, it may be observed, that every Christian society formed on the congregational plan is strictly independent of all other religious societies. No other church, however numerous or respectable: no person or persons, however eminent for authority, abilities, or influence, have any right to assume arbitrary jurisdiction over such a society. They have but one master, who is Christ. See Matt. xviii. 15, 19. Even the officers which Christ has appointed in his church have no

"The Defender of the Faith." But, falling out with the pope about his marriage, he took the government of ecclesiastical affairs into his own hand; and, having reformed many abuses, entitled himself supreme head of the church. See REFORMATION.

power to give new laws to it; but only, in conjunction with the other members of the society, to execute the commands of Christ. They have no dominion over any man's faith, nor any compulsive power over the consciences of any. Every particular church has a right to judge of the fitness of those who offer themselves as members, Acts ix. 26. If they are found to be proper persons, they must then be admitted; and this should always be followed with prayer, and with a solemn exhortation to the persons received. If any member walk disorderly, and continue to do so, the church is empowered to exclude him, 1 Cor. v. 7. 2 Thess. iii. 6. Rom. xvi. 17. which should be done with the greatest tenderness; but if evident signs of repentance should be discovered, such must be received again, Gal. vi. 1. This and other church business is generally done on some day preceding the sab-law requires a subscription to these arbath on which the ordinance is adminis

tered.

See art. ExCOMMUNICATION; Dr. Owen on the Nature of a Gospel Church and its Government; Watts's Rational Foundation of a Christian Church; Turner's Compendium of Soc. Rel.; Fawcett's Constitution and Order of a Gospel Church; Watts's Works, ser. 53. vol. i. Goodwin's Works, vol. iv.; Fuller's Remarks on the Discipline of the Primitive Churches; and Bryson's Compendious View.

dom.

The doctrines of the church of England, which are contained in the thirtynine articles, are certainly Calvinistical, though this has been denied by some modern writers, especially by Dr. Kipling, in a tract entitled, "The Articles of the Church of England proved not to be Calvinistic." These articles were founded, for the most part, upon a body of articles compiled and published in the reign of Edward VI. They were first passed in the convocation, and confirmed by royal authority in 1562. They were afterwards ratified anew in the year 1571, and again by Charles I. The

ticles of all persons who are admitted into holy orders. In the course of the last century disputes arose among the clergy respecting the propriety of subscribing to any human formulary of religious sentiments. An application for its removal was made to parliament, in 1772, by the petitioning clergy; and received the most public discussion in the house of commons, but was rejected in the house of lords.

The government of the church of England is episcopal. The king is the CHURCH OF ENGLAND, is the supreme head. There are two archchurch established by law in this king-bishops, and twenty four bishops. The benefices of the bishops were converted When and by whom Christianity was by William the Conqueror into tempofirst introduced into Britain cannot per-ral baronies; so that every prelate has haps be exactly ascertained. Eusebius, a seat and a vote in the house of peers. indeed, positively declares that it was Dr. Hoadley, however, in a sermon by the apostles and their disciples. It is preached from this text-"My kingalso said that numbers of persons pro- dom is not of this world," insisted that fessed the Christian faith here about the the clergy had no pretensions to tempoyear 150; and according to Usher, there ral jurisdiction; which gave rise to vawas in the year 182 a school of learn-rious publications, termed by way of ing, to provide the British churches eminence, the Bangorian Controversy, with proper teachers. Popery, how-because Hoadley was then bishop of ever, was established in England by Austin the monk; and the errors of it we find every where prevalent, until Wickliffe was raised up by Divine Providence to refute them. The church of England remained in subjection to the pope until the time of Henry VIII. Henry, indeed, in early life, and during the former part of his reign, was a bigotted papist: he burnt the famous Tyndal (who made one of the first and best translations of the New Testament;) and wrote in defence of the seven sacraments against Luther, for which the pope gave him the title of

Bangor. Dr. Wake, archbishop of Canterbury, formed a project of peace and union between the English and Gallican churches, founded upon this condition, that each of the two communities should retain the greatest part of their respective and peculiar doctrines; but this project came to nothing. In the church of England there are deans, archdeacons, rectors, vicars, &c.: for an account of which, see the respective articles.

The church of England has a public form read, called a Liturgy. It was composed in 1547, and has undergone several alterations, the last of which

CHU

97

was in 1661. Since that time, several || the protestants have suffered much from
attempts have been made to amend the persecution. A solemn law, which did
liturgy, articles, and some other things much honour to Louis XVI. late king
relating to the internal government, but of France, gave to his non-Roman Ca-
without effect. There are many excel- tholic subjects, as they were called, all
lencies in the liturgy; and, in the opinion the civil advantages and privileges of
of the most impartial Grotius (who was their Roman Catholic brethren.
no member of this church,) "it comes
so near the primitive pattern, that none
of the reformed churches can compare
with it." See LITURGY.

The greatest part of the inhabitants of England are professedly members of this church; but, perhaps, very few either of her ministers or members strictly adhere to the articles in their true sense. Those who are called methodistic or evangelical preachers in the establishment are allowed to come the nearest.

The above statement was made previously to the French revolution: great alterations have taken place since that period. And it may be interesting to those who have not the means of fuller information, to give a sketch of the causes which gave rise to those important events.

It has been asserted, that about the
middle of the last century a conspiracy
was formed to overthrow Christianity,
without distinction of worship, whether
Protestant or Catholic. Voltaire, D'-
Alembert, Frederick II. king of Prus-

this conspiracy. Numerous other adepts
and secondary agents were induced to
join them. These pretended philoso-
phers used every artifice that impiety
could invent, by union and secret cor-
respondence, to attack, to debase, and

See Mr. Overton's True Churchman; Bishop Jewel's Apology for the Churchsia, and Diderot, were at the head of of England; Abp. Potter's Treatise on Church Government; Tucker's ditto; Hooker's Ecclesiastical Polity; Pearson on the Creed; Burnet on the Thirty-nine Articles; Bishop Prettyman's Elements of Theology; and Mrs. H. More's Hints on forming the Cha-annihilate Christianity. They not only racter of a young Princess. vol. ii. ch. 37. || On the subject of the first introduction of Christianity into Britain, see the 1st vol. of Henry's History of Great Bri

tian.

acted in concert, sparing no political or impious art to effect the destruction of the Christian religion, but they were the instigators and conductors of those secondary agents, whom they had seduced, and pursued their plan with all the ardour and constancy which denotes the most finished conspirators.

The French clergy amounted to one hundred and thirty thousand, the higher orders of whom enjoyed immense revenues; but the cures, or great body of acting clergy, seldom possessed more than twenty-eight pounds sterling a year, and the vicars about half the sum. The clergy as a body, independent of their titles, possessed a revenue arising

CHURCHGALLICAN, denotes the ci-devant church of France under the government of its respective bishops and pastors. This church always enjoyed certain franchises and immunities, not as grants from popes, but as derived to her from her first original, and which she took care never to relinquish. These liberties depended upon two maxims; the first, that the pope had no right to order any thing in which the temporalities and civil rights of the kingdom were concerned; the second, that, notwith-from their property in land, amounting standing the pope's supremacy was admitted in cases purely spiritual, yet in France his power was limited by the decrees of ancient councils received in that realm.

to five millions sterling annually; at the same time they were exempt from taxation. Before the levelling system had taken place, the clergy signified to the commons the instructions of their conIn the established church the Jansen- stituents, to contribute to the exigencies ists were very numerous. The bishop- of the state in equal proportion with rics and prebends were entirely in the the other citizens. Not contented with gift of the king; and no other catholic this offer, the tithes and revenues of the state, except Italy, had so numerous a clergy were taken away; in lieu of clergy as France. There were in this which, it was proposed to grant a cerkingdom eighteen archbishops, one hun-tain stipend to the different ministers dred and eleven bishops, one hundred and sixty-six thousand clergymen, and three thousand four hundred convents, containing two thousand persons devoted to a monastic life.

Since the repeal of the edict of Nantz,

of religion, to be payable by the nation. The possessions of the church were then considered as national property by a decree of the constituent assembly. The religious orders, viz. the communities of monks and nuns, possessed

N

immense landed estates; and, after having abolished the orders, the assembly seized the estates for the use of the nation: the gates of the cloisters were now thrown open. The next step of the assembly was to establish what is called the civil constitution of the clergy. This, the Roman Catholics assert, was in direct opposition to their religion. But though opposed with energetic eloquence, the decree passed, and was soon after followed by another, obliging the clergy to swear to maintain their civil constitution. Every artifice which cunning, and every menace which cruelty could invent, were used to induce them to take the oath; great numbers, however, refused. One hundred and thirtyeight bishops and arch-bishops, sixtyeight curates or vicars, were on this account driven from their sees and parishes. Three hundred of the priests were massacred in one day in one city. All the other pastors who adhered to their religion were either sacrificed, or banished from their country, seeking through a thousand dangers a refuge among foreign nations. A perusal of the horrid massacres of the priests who refused to take the oaths, and the various forms of persecution employed by those who were attached to the Catholic religion, must deeply wound the feelings of humanity. Those readers who are desirous of farther information, are referred to Abbe Barrul's History of the Clergy.

creatures, are entitled to our pity; yet, considering the event as the just retribution of God, we are constrained to say, "Thou art righteous, O Lord, who art, and wast, and shalt be, because thou hast judged thus; for they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy."

The Catholic religion is now again established, but with a toleration of the Protestants, under some restriction.See the Concordat, or religious establishment of the French Republic, ratified September 10th, 1801.

CHURCH, GREEK or EASTERN, comprehends the churches of all the countries anciently subject to the Greek or Eastern empire, and through which their language was carried; that is, all the space extended from Greece to Mesopotamia and Persia, and thence into Egypt. This church has been divided from the Roman ever since the time of the emperor Phocas. See article GREEK CHURCH.

CHURCH, HIGH. See HIGH CHURCH.

CHURCH OF IRELAND is the same as the church of England, and is governed by four archbishops and eighteen bishops.

CHURCH, LATIN or WESTERN, comprehends all the churches of Italy, Portugal, Spain, Africa, the north, and all other countries whither the Romans carried their language. Great Britain, part of the Netherlands, of Germany, and of the north of Europe, have been separated from it almost ever since the reformation.

CHURCH, REFORMED, comprehends the whole Protestant churches in Europe and America, whether Lutheran, Calvinistic, Independent, Quaker, Baptist, or of any other denomination who dissent from the church of Rome. The term Reformed is now, however, employed on the continent of Europe, to distinguish the Calvinists from the Lutherans.

Some think that there was another cause of the revolution, and which may be traced as far back at least as the revocation of the edict of Nantz in the seventeenth century, when the great body of French Protestants who were men of principle, were either murdered or banished, and the rest in a manner silenced. The effect of this sanguinary measure (say they) must needs be the general prevalence of infidelity. Let the religious part of any nation be banished, and a general spread of irreligion must necessarily follow: such were the effects in France. Through the whole of the eighteenth century infidelity has been the fashion, and that not only among the princes and noblesse, but even among the greater part of the bishops and clergy. And as they had united their influence in banishing true religion, and cherishing the monster CHURCH OF SCOTLAND, estawhich succeeded it, so have they been blished by law in that kingdom, is presunited in sustaining the calamitous ef- byterian, which has existed (with some fects which that monster has produced. interruptions during the reign of the However unprincipled and cruel the Stuarts) ever since the time of John French revolutionists have been, and Knox, when the voice of the people however much the sufferers, as fellow-prevailed against the influence of the

CHURCH, ROMAN CATHOLIC, claims the title of being the mother church, and is undoubtedly the most ancient of all the established churches in Christendom, if antiquity be held as a proof of primitive purity. See PoPERY.