ture, or the oppression of the present calamity. Caution, attention to a particular subject; regard and support, when followed with the particle of Prudence signifies wisdom, applied to practice; discretion is the effect of prudence, and means a knowledge to govern or direct one's self: by care we understand heed in order to preservation; caution implies a greater degree of wari

ness.

Care is lawful when it consists in a serious thought and earnest endeavour to please God; to embrace his Son, obey his commands, submit to his providence, to promote our neighbour's temporal or spiritual advantage, and to gain the goods of this life so far as necessary for our health, family, comfort, and usefulness. It is sinful, when it leads us to immoderate concern about earthly things: to be discontented with our lot, or to make use of unlawful means to obtain worldly good; or when exercised in a way of vain curiosity, John xxi. 22.

CARE OF THE SOUL, a term used for religion, or that serious attention we ought to pay to our best interests. It imports repentance, faith, devotion and obedience. "It is considered as the one thing needful: as 1. It is matter of universal concern. 2. Of the highest importance. 3. Includes every thing worthy of our regard." 4. Essential to our peace here. 5. Without it we cannot obtain everlasting life, Luke x. 42. vi. Jer. 16. Heb. xii. 14.

from Mount Carmel, formerly inhabited by Elias, Elisha, and the children of the prophets; from whom this order pretends to descend in uninterrupted succession. Their habit was at first white; but pope Honorius IV. commanded them to change it for that of the Minims. They wear no linen shirts, but, instead of them, linsey-woolsey,

CARPOCRATIANS, a branch of the ancient Gnostics, so called from Carpocrates, who in the second century revived and improved upon the errors of Simon Magus, Menender, Saturninus, and other Gnostics. See GNOSTICS.

CARTHUSIANS, a religious order founded A. D. 1080, by one Brude; so called from the desert Chartreux, the place of their institution. Their rule is extremely severe. They must not go out of their cells, except to church, without leave of their superior; nor speak to any person without leave. They must not keep any meat or drink till next day, their beds are of straw covered with a felt; their clothing, two hair cloths, two cowls, two pair of hose, and a cloak; all coarse. In the refectory they must keep their eyes on the dish, their hands on the table, their attention to the reader, and their hearts fixed on God. Women must not come into their churches.

CASUALTY, an event that is not foreseen or intended. See CONTINGENCY.

CASUIST, one that studies and settles cases of conscience. It is said that Escobar CARE OF GOD, is his attention to and has made a collection of the opinions of all concern for the promotion of the welfare of the casuists before him. M. Le Feore, prehis creatures, 1 Pet. v. 7. 1. That God ceptor of Louis XIII. called the books of the does manifest this care is evident from the casuists the art of quibbling with God ; blessings we enjoy, the ordinances he has which does not seem far from truth, by reainstituted, the promises he has given, and son of the multitude of distinctions and subthe provision he has made, Ps. Ixxxiv. 11. tleties they abound with. Mayer has pubMatt. vii. 12.—2. This care is entirely free || lished a bibliotheca of casuists, containing and unmerited on our part, Gen. xxxii. 10. an account of all the writers on cases of conDeut. vii. 6. Rom. iii. 23.-3. It is every way science, ranged under three heads; the first extensive, reaching to all his creatures and comprehending the Lutheran, the second to all cases, Ps. cxlv.-4. It is superior to all the Calvinist, and the third the Romish cahuman care and attention. He cares for us suists. when others cannot; when others will not care for us; or when we cannot or will not care for ourselves, Ps. cxlii. 4, 5. Jer. xlix. || 11. Ps. xli. 3.-5. It is not only great, but perpetual. Through all the scenes of life, in death, and for ever, Heb. xiii. 5. John xvii. 9. See PROVIDENCE.

CARMATHITES; the followers of a noted impostor in the ninth century, who endeavoured to overthrow all the foundations of Massulmanism. Carmath their prophet was a person of great austerity of life; and said that God had commanded him to pray not five times, with the mussulmans, bat fifty times a day. To comply with this, they often neglected their business: they ate many things forbidden by the law of Mahomet, and believed that angels were their guides in all their actions, and that the demons or ghosts are their enemies.

CARMELITES, one of the four tribes of mendicants, or begging friars; so named

CASUISTRY, the doctrine and science of conscience and its cases, with the rules and principles of resolving the same; drawn partly from natural reason or equity, and partly from the authority of scripture, the canon law, councils, fathers, &c. To casuistry belongs the decision of all difficulties arising about what a man may, lawfully do or not do, what is sin or not sin; what things a man is obliged to do in order to discharge his duty, and what he may let alone without breach of it.

Some suppose that all books of casuistry are as useless as they are tiresome. One who is really anxious to do his duty must be very weak, it is said, if he can imagine that he has much occasion for them; and with regard to any one who is negligent of it, the style of those writings is not such as is likely to awaken him to more attention. The frivolous accuracy which casuists attempt to introduce into subjects which do not admit of

it, almost necessarily betray them into dan- | gerous errors; and at the same time render their works dry and disagreeable, abounding in abstruse and metaphysical distinctions, but incapable of exciting in the heart any of those emotions which it is the principal use of books of morality to produce.

conversation and dialogue.-4. The very curiosity of the young mind is awakened by the question to know what the answer will be; and the child will take pleasure in learning the answer by heart, to improve ||its own knowledge. See next article.

CATECHISM, a form of instruction by On the other hand, I think it may be ob- meaus of questions and answers. There served, that, though these remarks may ap- have been various catechisms published by ply to some, they cannot apply to all books different authors, but many of them have of casuistry. It must be acknowledged that been but ill suited to convey instruction to nice distinctions, metaphysical reasonings, juvenile minds. Catechisms for children and abstruse terms, cannot be of much ser- should be so framed as not to puzzle and vice to the generality, because there are so confound, but to let the beams of divine light few who can enter into them; yet, when we into their minds by degrees. They should consider how much light is thrown upon a be accommodated as far as possible to the subject by the force of good reasoning, by weakness of their understandings; for mere viewing a case in all its bearings, by proper-learning sentences by rote, without comprely considering all the objections that may be hending the meaning, will be of but little made to it, and by examining it in every use. In this way they will know nothing point of view; if we consider also how little but words: it will prove a laborious task, some men are accustomed to think, and yet and not a pleasure; confirm them in a bad at the same time possess that tenderness of habit of dealing in sounds instead of ideas; conscience which makes them fearful of do- and, after all, perhaps create in them an ing wrong; we must conclude that such aversion to religion itself. Dr Watts adworks as these, when properly executed, vises that different catechisms should be may certainly be of considerable advantage composed for different ages and capacities; The reader may consult Ames' Power and the questions and answers should be short, Cases of Conscience; Bishop Taylor's Duc- plain, and easy; scholastic terms, and logi tor Dubitantium; Dr. Saunderson's Decal distinctions, should be avoided; the most Obligatione Conscientiæ; Pike and Hay-practical points of religion should be insertvard's Cases; and Saurin's Christian Ca-ed; and one or more well chosen text of scripsuistry, in 4th vol of his Sermons, p. 265,|| ture should be added to support almost every English edition.

CATECHIST, one whose charge is to instruct by questions, or to question the un instructed concerning religion.

answer, and to prove the several parts of CATECHISING, instructing by asking it. The doctor has admirably exemplified questions and correcting the answers. Cate- his own rules in the catechism he has comchising is an excellent mean of informing the posed for children at three or four years mind, engaging the attention, and affecting old; that for children at seven or eight; the heart, and is an important duty incum his assembly's catechism, proper for youth bent on all who have children under their at twelve or fourteen; his preservative from care. Children should not be suffered to the sins and follies of Childhood; his categrow up without instruction, under the pre- || chism of scripture names: and his historical tence, that the choice of religion ought to be catechisin These are superior to any I perfectly free, and not biassed by the influ- know, and which I cannot but ardently ence and authority of parents, or the power recommend to parents, and all those who of education. As they have capacities, and have the care and instruction of children. are more capable of knowledge by instruction than by the exercise of their own reasoning powers, they should certainly be taught. This agrees both with the voice of The catechists of the ancient churches nature and the dictates of revelation, Deut. were usually ministers, and distinct from vi. 7, Prov. xxii. 6. Eph. vi. 4. The propri- the bishops and presbyters; and had their ety of this being granted, it may next be ob- catechumena, or auditories, apart. But they served, that, in order to facilitate their did not constitute any distinct order of the knowledge, short summaries of religion ex- clergy, being chosen out of any order. The tracted from the Bible, in the way of ques-bishop himself sometimes performed the tion and answer, may be of considerable use. || office; at other times, presbyters, readers, 1. Hereby, says Dr. Watts, the principles of or deacons. It was his business to expose Christianity are reduced into short sentences, and easier to be understood by children—|| 2. Hereby these principles are not only thrown into a just and easy method, but every part is naturally introduced by a pro per question; and the rehearsal of the an-baptism. swer is made far easier to a child than it would be if a child were required to repeat the whole scheme of religion-3. This way of teaching hath something familiar and delightful in it, because it looks more like

the folly of the pagan superstition; to remove prejudices, and answer objections; to discourse on behalf of the Christian doctrines : and to give instruction to those who had not sufficient knowledge to qualify them for

CATECHUMENS, the lowest order of Christians in the primitive church. They had some title to the common name of Chris tians, being a degree above pagans and heretics, though not consummated by baptism,

CATHOLIC, denotes any thing that is universal or general. The rise of heresies induced the primitive Christian church to assume to itself the appellation of catholic, being a characteristic to distinguish itself from all sects, who, though they had party names, sometimes sheltered themselves under the name of Christians. The Romish church now distinguishes itself by catholic in opposition to all who have separated from her communion, and whom she considers as heretics and scismatics; and herself only as the true and Christian church. In the strict sense of the word, there is no catholic church in being; that is, no universal Christian communion.

They were admitted to the state of cate-time of Constantine, having no liberty to chumens by the imposition of hands, and build any temple. By their churches they the sign of the cross. The children of be-only meant assemblies; and by cathedrals, lieving parents were admitted catechumens nothing more than consistories. as soon as ever they were capable of instruction; but at what age those of heathen parents might be admitted is not so clear. As to the time of their continuance in this state, there were no general rules fixed about it; but the practice varied according to the difference of times and places, and the readiness and proficiency of the catechumens themselves. There were four orders or degrees of catechumens. The first were those instructed privately without the church, and kept at a distance, for some time, from the privilege of entering the church, to make them the more eager and desirous of it. The next degree were the audientes, so called from their being admitted to hear sermons and the scriptures read in the church, but were not allowed to partake of the prayers. The third sort of catechumens were the genu fectentes, so called because they received imposition of hands kneeling. The fourth order was the competentes et electi; denoting the immediate candidates for baptism, or such as were appointed to be baptized the next approaching festival; before which, strict examination was made into their proficiency, under the several stages of catechetical exercises.

After examination, they were exercised for twenty days together, and were obliged to fasting and confession. Some days before baptism they went veiled; and it was cus tomary 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 sect 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.

CELESTINS, a religious order in the thirteenth century; so called from their founder, Peter De Meuron, afterwards raised to the pontificate under the name of Celestine V. The Celestins 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 obligation 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, without any prejudice to their ordination or their function. Neither our Lord nor his apostles laid the least restraint upon the connubial union: on the contrary, the scriptures speak of it as honourable in all, without the least restriction as to persons. Heb. xiii. 4. Matt xix. 10. 12. 1 Cor. vii. 2. 9. St. Paul even assigns forbidding to many as characteristic of the apostacy of the latter times. 1 Tim. iv. 3. The fathers, without CATHEDRAL, the chief church of a making any distinction between clergy and diocese; a church wherein is a bishop's see. laity, asserted the lawfulness of the marriage The word comes from xatedpa, "chair:" of all Christians. Marriage was not forthe name seems to have taken its rise from bidden to bishops in the Eastern church till the manner of sitting in the ancient churches the close of the seventh century. Celibacy or assemblies of private Christians. In was not imposed on the Western clergy in these the council, i. e. the elders and priests, general till the end of the eleventh century, were called Presbyterium; at their head though attempts had been made long before. was the bishop, who held the place of chair- Superstitious zeal for a sanctimonious ap man, Cathredalis or Cathredaticus; and the pearance in the clergy seems to have propresbyters, who sat on either side, also called moted it first; and crafty policy armed by the ancient fathers Assessores Episco- with power, no doubt, rivetted this clog on forum. The episcopal authority did not re- the sacerdotal order in later periods of the side in the bishop alone, but in all the pres-church. Pope Gregory VII. appears in this byters, whereof the bishop was president. A cathedral, therefore, originally was different from what it is now; the Christians, till the

business to have had a view to separate the clergy as much as possible from all other interests, and to bring them into a total de

pendance upon his authority; to the end copied from their heathen ancestors. An that all temporal power might in a high de- ample and magnificent representation in gree be subjugated to the papal jurisdiction. figures of the religious ceremonies and cusForbidding to marry, therefore, has evident-toms of all nations in the world, designed by

ly the mark of the beast upon it. See MARRIAGE.

Picart, is added, with historical explanations, and many curious dissertations.

it has been observed that we ought not. Christ alone is King in his church: he hath instituted such ordinances and forms of worship as he hath judged fit and necessary; and to add to them seems, at least, to carry in it an imputation on his wisdom and authority, and hath this unanswerable objection to it, that it opens the door to a thousand innovations (as the history of the church of Rome hath sufficiently shewn,) which are not only indifferent in themselves, but highly absurd, and extremely detrimental to religion. That the ceremonies were numerous under the Old Testament dispensation is no argument; 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 Jew

CEMETERY, aplace set apart for the bu- It has been a question, whether we ought rial of the dead. Anciently, none were buried to use such rites and ceremonies which are in churches or churchyards: it was even un-merely of human appointment. On one side lawful to inter in cities, and the cemeteries were without the walls. Among the primitive Christians these were held in great veneration. It even appears from Eusebius and Tertullian, that in the early ages they assembled for divine worship in the cemeteries. Valerian seems to have confiscated the cemeteries and other places of divine worship; but 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. CENSURE, the act of judging and blaming others for their faults. Faithfulness in reproving another differs from censorious-ish ceremonies were established by the uniness: the former arises from love to truth, and respect for the person; the latter is a disposition that loves to find fault. However just censure may be where there is blame, yet a censorious spirit, or rash judging, must be avoided. It is usurping the authority and judgment of God. It is unjust, uncharitable, mischievous, productive of unhappiness to ourselves, and often the cause of disorder and confusion in society. See RASH JUDGING.

CERDONIANS, a sect, in the first century, who espoused most of the opinions of Simon Magus and the Manichæans. 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 Testa

ment.

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

These arguments seem very powerful; but on the other side it has been observed, that the desire of reducing religious worship to the greatest possible simplicity, however rational it may appear in itself, and abstractedly considered, will be considerably moderated in such as bestow a moment's attention upon the imperfection and infirmities of human nature in its present state. Mankind, generally speaking, have too little elevation CEREMONY, an assemblage of several of mind to be much affected with these forms actions, forms, and circumstances, serving to and methods of worship in which there is render a thing magnificent and solemn. Ap- nothing striking to the outward senses. The plied to religious services, it signifies the ex- great difficulty here lies in determining the ternal rites and manner wherein the minis-length which it is prudent to go in the acters of religion perform their sacred func-commodation of religious ceremonies to hutions. In 1646, M. Ponce published a his- man infirmity; and the grand point is, to tory of ancient ceremonies, tracing the rise, fix a medium in which a due regard may be growth, and introduction of each rite into shewn to the senses and imagination, without the church, and its gradual advancement to violating the dictates of right reason, or tar superstition. Many of them were borrowed nishing the purity of true religion. It has from Judaism, but more from Paganism. Dr. been said, that the Romish church has gone Middleton has given a fine discourse on the too far in its condescension to the infirmities conformity between the pagan and the popish of mankind; and this is what the ablest deceremonies, which he exemplifies in the use fenders of its motley worship have alleged in of incense, holy water, lamps and candles its behalf. But this observation is not just; before the shrines of saints, votive gifts the church of Rome has not so much accomround the shrines of the deceased, &c. In modated itself to human weakness, as it has fact, the altars, images, crosses, processions, || abused that weakness, by taking occasion miracles, and legends, nay, even the very from it to establish an endless variety of hierarchy, pontificate, religious orders, &c., ridiculous ceremonies, destructive of true of the present Romans, he shews, are all religion, and only adapted to promote the

riches and despotism of the clergy, and to ||fect; insomuch that, considering the direckeep the multitude still hoodwinked m their tion wherein he threw the sponge, together ignorance and superstition. How far a just with its form and specific gravity, the coantipathy to the church puppet-shows of the lours where with it was smeared, and the Papists has unjustly driven some Protestant distance of the hand from the piece, it was churches into the opposite extreme, is a impossible, on the present system of things, matter that certainly deserves a serious con- that the effect should not follow."-The sideration. See Dr. Stennett's Ser. on Con-word, as it is often used by the unthinking, formity to the World; Robinson's Sermonis vague and indeterminate-a mere name on Ceremonies; Booth's Essay on the King for nothing dom of Christ; Mosheim's Ecclesiastical

CHANCELLOR, a lay officer under a biHistory; with Mac Laine's Note, vol. i. p.shop, who is judge of his court. In the first 203, quarto edition. Jones' Works, vol. 4ages of the church the bishops had those ofp. 267 ficers who were called church lawyers, and were bred up in the knowledge of the civil and canon law: their business was to assist the bishop in his diocese-We read of no chancellors till Henry the Second's time; but that king requiring the attendance of the bishops in his councils, it was thought necessary to substitute chancellors in their room for the despatch of business.

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 he was consecrated by the Holy Spirit, made Christ, and wrought so many miracles: that, as he received it from CHANT is used for the vocal music of heaven, it quitted him after his passion, and churches. In church history we meet with returned to the place whence it came; so divers kinds of these; as, 1. Chant Ambrothat Jesus, whom they called a pure man, sian, established by St. Ambrose ;-2. Chant really died, and rose again; but that Christ, || Gregorian, introduced by Pope Gregory the who was distinguished from Jesus, did not Great, who established schools of chanters, suffer at all. It was partly to refute this sect and corrected the church music. This, at that St. John wrote his Gospel. They re-first, was called the Roman song; afterwards ceived the Gospel of St. Matthew, to coun- the plain song; as the choir and people sing tenance their doctrine of circumcision; but in unison. they omitted the genealogy. They discarded CHAOS, the mass of matter supposed to the epistles of St. Paul, because that apostle be in confusion before it was divided by the held circumcision abolished. Almighty into its proper classes and eleCHALDEE PARAPHRASE, in the rab-ments. It does not appear who first asserted binical style, is called Targum. There are three Chaldee Paraphrases in Walton's Polyglott; viz. 1 of Onkelos;-2. of Jonathan, son of Uzziel ;—3. of Jerusalem. See BIBLE, sect. 19. and TARGUM.

the notion of a chaos. Moses, the earliest of all writers, derives the origin of this world from a confusion of matter, dark, void, deep, without form, which he calls TOHU BOHU; which is precisely the chaos, of the Greek and barbarian philosophers. Moses goes no farther than the chaos, nor tells us whence it took its origin, or whence its confused state; and where Moses stops, there precisely do all the rest.

CHALICE, the cup used to administer the wine in the sacrament, and by the Roman catholics in the mass. The use of the chalice, or communicating in both kinds, is by the church of Rome denied to the laity, who communicate only in one kind, the cler- CHAPEL, a place of worship-There gy alone being allowed the privilege of com- are various kinds of chapels in Britain. 1. municating in both kinds; in direct opposi- Domestic chapels, built by noblemen or gention to our Saviour's words" Drink ye all tlemen for private worship in their famiof it." lies-2 Free chapels, such as are founded CHANCE, a term we apply to events to by kings of England. They are free from denote that they happen without any neces-all episcopal jurisdiction, and only to be visisary or foreknown cause. When we say a ted by the founder and his successors, which thing happens by chance, we mean no more is done by the lord chancellor: yet the king than that its cause is unknown to us, and not, may license any subject to build and endow a as some vainly imagine, that chance itself chapel, and by letters patent exempt it from can be the cause of any thing. "The case the visitation of the ordinary-3. Chapels in of the painter," says Chambers," who, un-universities, belonging to particular univerable to express the foam at the mouth of the horse he had painted, threw his sponge in despair at the piece, and by chance did that which he could not do before by design, is an eminent instance of what is called chance. Yet it is obvious all we here mean by chance, is, that the painter was not aware of the effect, or that he did not throw the sponge with such a view: not but that he actually did every thing necessary to produce the ef

sities.-4 Chapels of ease, built for the ease of one or more parishioners that dwell too far from the church, and are served by inferior curates, provided for at the charge of the rector, or of such as have benefit by it, as the composition or custom is -5. Parochial chapels, which differ from parish churches only in name: they are generally small, and the inhabitants within the district "few. If there be a presentation ad ecclesiam