CALVINISTS

2. They maintain that though the death of Christ be a most perfect sacrifice, and satisfaction for sins, of infinite value, abundantly sufficient to expiate the sins of the whole world; and though on this ground the Gospel is to be preached to all mankind indiscriminately; yet it was the will of God that Christ, by the blood of the cross, should efficaciously redeem all those, and those only, who were from eternity elected to salvation, and given to him by the Father.

CALVINISTS

who, being their public head, his sin invol ved the corruption of all his posterity, and which corruption extends over the whole soul, and ren ders it unable to turn to God, or to do any thing truly good, and exposes it to his righteous dis pleasure, both in this world and that which is to come.

The explanation of original sin, as given by Calvin, is as follows:-"Original sin seems to be the inheritable descending perverseness and corCalvin does not appear to have written on this ruption of our nature, poured abroad into all the subject as a controversy, but his comments on parts of the soul, which first maketh us deserving Scripture agree with the above statement. The of God's wrath, and then also bringeth forth those following positions are contained in the resolu- works in us, called, in Scripture, the works of the tions of the synod of Dort, under this head of flesh. These two things are distinctly to be noted, doctrine :-"The death of the Son of God is the that is, that, being thus in all parts of our nature only and most perfect sacrifice and satisfaction corrupted and perverted, we are now, even for for sins, of infinite value and price, abundantly such corruption, only holden worthy of damnation, sufficient to expiate the sins of the whole world. and stand convicted before God, to whom nothing -The promise of the Gospel is, that whosoever is acceptable but righteousness, innocence, and believeth in Christ crucified shall not perish, but purity. And yet we are not bound in respect of have everlasting life; which promise, together another's fault; for where it is said that by the with the command to repent and believe, ought sin of Adam we are made subject to the judg promiscuously and indiscriminately to be publish- ment of God, Rom. v. 18. it is not to be so taken, ed and proposed to all people and individuals, to as if we, innocent and undeserving, did bear the whom God in his good pleasure sends the Gos- blame of his fault; but, as in consequence of his pel.—Whereas, many who are called by the Gos-offence, we are ultimately clothed with the curse, pel do not repent nor believe in Christ, but perish in unbelief; this proceeds not from any defect or insufficiency in the sacrifice of Christ offered on the cross, but from their own fault. As many as truly believe, and are saved by the death of Christ from their sins, and from destruction, have to ascribe it to the mere favour of God, which he owes to none, given them in Christ from eternity. For it was the most free counsel, and gracious will and intention of God the Father, that the quickening and saving efficacy of the most precious death of his Son should exert itself in all the elect, to give unto them only justifying faith, and by it to conduct them infallibly to salvation: that is, it was the will of God that Christ by the blood of the cross, whereby he confirmed the new covenant, should efficaciously redeem out of every people, tribe, nation and language, all those, and those only, who were from eternity elected to salvation, and given to him by the Fa

ther."

These positions they appear to have considered as not only a declaration of the truth, but an swer to the arguments of the Remonstrants.

therefore it is said that he hath bound us. Nevertheless, from him not the punishment only came upon us, but also the infection distilled from him abideth in us, to the which the punishment is justly due."

The resolutions of the divines at Dort on this head, contain the following positions. "Such as man was after the fall, such children did he beget

corruption, by the righteous judgment of God, being derived from Adam to his posterity-not by imitation, but by the propagation of a vicious nature. Wherefore, all men are conceived in sin, and are born the children of wrath, unfit for every good connected with salvation, prone to evil, dead in sins, and the servants of sin; and without the Holy Spirit regenerating them, they neither will nor can return to God, amend their de praved nature, nor dispose themselves for its amendment."

In proof of this doctrine, the Calvinists allege, among other Scripture passages, the following: " By one man sin entered into the world, and an-death by sin: and so death passed upon all men, for that all have sinned.-By one man's disobeIn proof of the doctrine, they allege among dience many were made sinners. I was born in others the following Scripture passages: "Thou sin, and shapen in iniquity.-God saw that the hast given him power over all flesh, that he wickedness of man was great upon the earth, and should give eternal life to as many as thou hast that every imagination of his heart was only evil given him.-The good shepherd giveth his life continually.-God looked down from heaven upon for the sheep.-I lay down my life for the sheep. the children of men, to see if there were any that -He died not for that nation only, but that he did understand, that did seek God. Every one of might gather together in one the children of them is gone back; they are altogether become God that are scattered abroad.-He gave himself filthy; there is none that doth good, no not one. for us, that he might redeem us from all iniqui--And you hath he quickened who were dead in ty, and purify unto himself a peculiar people, trespasses and sins. Wherein in time past ye zealous of good works. He loved the church walked according to the course of this world, and gave himself for it, that he might sanctify among whom also we all had our conversation in and cleanse it, and present it to himself, &c.- times past, in the lust of our flesh, fulfilling the And they sang a new song, saying Thou art wor-desires of the flesh and of the mind; and were by thy; for thou wast slain, and hast redeemed us to nature the children of wrath, even as others." God by thy blood, out of every kindred, and tongue, Rom. v. 12-19. Ps. li. 5. Gen. vi. 5. Ps. liii. 2,3. and people, and nation." John xvii. 2. x. 11, 15. Rom. iii. Eph. ii. 1-3. xi. 52. Tit. ii. 14. Eph. v. 25-27. Rev. v. 9. 4. They maintain that all whom God hath pre3. They maintain that mankind are totally de-destinated unto life, he is pleased, in his appointed praved, in consequence of the fall of the first man, time, effectually to call by his word and Spirit

CALVINISTS

CALVINISTS

Some think that 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.

out of that state of sin and death in which they are | mination, there are considerable shades of differby nature, to grace and salvation by Jesus Christ.ence. 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 Gospel, and also conferring various gifts upon them; but in the called themselves. They contend, however, that where men come at the divine call, and are converted, it is not to be ascribed to themselves, as though by their own free will they made them-Justification by faith alone, or justification by wives to differ, but merely to him who delivers them from the power of darkness, and translates them into the kingdom of his dear Son, and whose regenerating influence is certain and efficacions."

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; In proof of this doctrine the Calvinists allege, that is, Christ, the innocent, was treated by God among others, the following Scripture passages: as if he were guilty, that we, the guilty, might, -"Whom he did predestinate, them he also call-out of regard to what he did and suffered, be ed; and whom he called, then he also glorified. treated as if we were innocent and righteous. That ye may know what is the exceeding great- Calvinism originally subsisted in its greatest ness of his power, to us-ward who believe, accord-purity in the city of Geneva; from which place it mg to the working of his mighty power, which he wrought in Christ when he raised him from the dead.-Not of works lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works.-God, that commanded the light to shine out of darkness, bath shined into our hearts, &c.-I will take away the stony heart out of their flesh, and will give them hearts of flesh."-Rom. viii. 29. Eph. i. 19, 90. 2 Cor. iv. 6. Ezek. xxxvi, 26.

5. Lastly: They maintain that those whom God has effectually called, and sanctified by his Spirit, shall never finally fall from a state of grace. They admit that true believers may fall partially, and would fall totally and finally but for the mercy and faithfulness of God, who keepeth the feet of his saints; also, that he who bestoweth the grace of perseverance, bestoweth it by means of reading and hearing the word, meditation, exhortations, threatenings, and promises; but that none of these things imply the possibility of a believer's falling from a state of justification.

In proof of this doctrine, they allege the following among other Scripture passages:-"I will put my fear in their hearts, and they shall not depart from me. He that believeth, and is baptized, arabe sared.-The water that I shall give him all be in him a well of water, springing up into everlasting life.-This is the Father's will, that of all which he hath given me I should lose athing. This is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast sent. Whosoever is born of God doth not commit sin, for his seed remaineth in him; and be cannot sin because he is born of God. They went out from us, but they were not of us; for fthey had been of us, they would have continued wah us: but they went out, that they might be made manifest that they were not all of us.-Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever, Amen.”—Jer. mi. 40. Mark xvi. 16. John iv. 14. vi. 40. xvii. 11 John ii. 9. ii. 19. Jude 24, 25.

Such were the doctrines of the old Calvinists, und such in substance are those of the present In this, however, as in every other deno

was first propagated into Germany, France, the United Provinces, and Britain. In France it was abolished by the revocation of the edict of Nantz. It has been the prevailing religion in the United Provinces ever since 1571. The theological system of Calvin was adopted and made the public rule of faith in England under the reign of Edward VI. The Church of Scotland also was modelled by John Knox, agreeably to the doctrine, rites, and form of ecclesiastical government established at Geneva. In England, Calvinism had been on the decline from the time of queen Elizabeth until about sixty years ago, when it was again revived, and has been on the increase ever since. The major part of the clergy, indeed, are not Calvinists, though the articles of the church of England are Calvinistical. It deserves to be remarked, however, that Calvinism is preached in a considerable number of the churches in London in nearly all the dissenting meetings of the Presbyterians, Baptists, and Independents; and in all the chapels of Whitfield, 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 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 aity, without bishops or any clerical subordination; and maintained that the province of the civil magistrate extended only to its protection and outward accommodation. He ac knowledged 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. Calvin's Institutes; Life of Calvin; Brine's Tracts; Jonathan Edwards's Works; Gill's Cause of God and Truth; Toplady's Historic Proof and Works at large; Assembly's Catechism; Fuller's Calvinistic and Socinian Systems Compared.

See

CANDOUR

CAMALDOLITES, an order founded by St. Romuald, an Italian fanatic, in the eleventh century. The manner of life he enjoined his disciples to observe was this:-They dwelt in separate cells, and met together only at the time of prayer. Some of them, during the two Lents in the year, observed an inviolable silence, and others for the space of a hundred days. On Sundays and Thursdays they fed on herbs, and the rest of the week only on bread and water.

CANON

from the dark jealousy of a suspicious mind, it is no less removed, on the other, from that easy credulity which is imposed on by every specious pretence. Its manners are unaffected, and its professions sincere. 'It conceals faults, but it does not invent virtues.' In fine, it is the happy medium between undistinguishing credulity and universal suspicion." See LIBERALITY.

CANON, a word used to denote the authoriz ed catalogue of the sacred writings. "The Greek CAMBRIDGE MANUSCRIPT, a copy of word xavov," says Dr. Owen, "which gives rise to the Gospels and Acts of the Apostles, in Greek the term canonical, seems to be derived from the and Latin. Beza found it in the monastery of Hebrew nap kaneh, which in general signifies Irenæus, at Lyons, in 1562, and gave it to the any reed whatever, 1 Kings xiv. 15. Isa. xlii. 3, university of Cambridge in 1582. It is a quarto, and particularly a reed made into an instrument, and written on vellum: sixty-six leaves of it are wherewith they measured their buildings, contain much torn and mutilated; and ten of these are ing six cubits in length, Ezek. xl. 7. xliii. 16; and supplied by a later transcriber. From this and hence indefinitely it is taken for a rule or meathe Clermont copy of St. Paul's epistles, Beza sure. Besides, it signifies the beam and tongue of published his larger annotations in 1582. See a balance, Isa. xlvi. 6. They weighed silver Dr. Kipling's edition of it. on the cane; that is, saith the Targum, 'in the balance.' This also is the primary and proper signification of the Greek word. Hence its metaphorical use, which is most common, wherein it signifies a moral rule. Aristotle calls the law Κανόνα της πολιτείας, the rule of the administration; and hence it is that the written word of God be ing in itself absolutely right, and appointed to be the rule of faith and obedience, is eminently call'canonical.'"

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 acknowledgment of the king's supremacy, made a defection from his bre-ed thren, and even headed a rebellion, in which he The ancient canon of the books of the Old was killed. The Cameronians adhere rigidly to Testament, ordinarily attributed to Ezra, was dithe form of government established in 1648. vided into the law, the prophets, and the hagioThere are not, it is said, above fourteen or fifteen graphia, to which our Saviour refers, Luke xxiv. congregations among them, and these not large. 45. The same division is also mentioned by JoCAMERONIANS, or CAMERONITES, the sephus. This is the canon allowed to have been denomination of a party of Calvinists in France, followed by the primitive church till the council who asserted that the will of man is only deter- of Carthage; and, according to Jerome, this conmined by the practical judgment of the mind; sisted of no more than twenty-two books, answerthat the cause of men's doing good or evil pro-ing to the number of the Hebrew alphabet, though ceeds from the knowledge which God infuses into at present they are classed into twenty-four dithem; and that God does not move the will phy-visions. That council enlarged the canon very sically, but only morally, in virtue of its depend- considerably, taking into it the apocryphal books; ence on the judgment. They had this name from which the council of Trent further enforced, enJohn Cameron, who was born at Glasgow in joining them to be received as books of holy Scrip1580, and who was professor there, and after-ture, upon pain of anathema. The Romanists, in wards at Bordeaux, Sedan, and Saumur. The synod of Dort was severe upon them; yet it seems the only difference was this:-The synod had defined that God not only illuminates the understanding, but gives motion to the will, by making an internal change therein. Cameron only admitted the illumination whereby the mind is morally moved; and explained the sentiment of the synod of Dort so as to make the two opinions consistent. CANDOUR is a disposition to form a fair and impartial judgment on the opinions and actions of others; or a temper of mind unsered by envy, unruffled by malice, and unseduced by prejudice, sweet without weakness, and impartial without rigour. Candour is a word which, in the present day, is found exceedingly convenient. To the infidel it is a shelter for his scepticism, to the ignorant for his ignorance, to the lukewarm for his indifference, and to the irreligious for their error. "True candour is different from that guarded, inoffensive language, and that studied openness of behaviour, which we so frequently meet with among men of the world. It consists not in fairness of speech only, but in fairness of heart. It is not blind attachment, external courtesy, or a time-serving principle. Exempt, on the one hand,

defence of this canon, say, that it is the same with that of the council of Hippo, held in 393; and with that of the third council of Carthage in 397, at which were present forty-six bishops, and among the rest St. Augustine. Their canon of the New Testament, however, perfectly agrees with ours. It consists of books that are well known, some of which have been universally acknowledged: such are the four Gospels, the Acts of the Apostles, thirteen epistles of St. Paul, first of St. Peter, and first of St. John; and others, concerning which doubts were entertained, but which were afterwards received as genuine; such are the Epistle to the Hebrews, that of James, the second of Peter, the second and third of John, that of Jude, and the Revelation. These books were written at dif ferent times; and they are authenticated, not by the decrees of councils, or infallible authority, but by such evidence as is thought sufficient in the case of any other ancient writings. They were extensively diffused, and read in every Christian society; they were valued and preserved with care by the first Christians: they were cited by Christian writers of the second, third, and fourth centuries, as Irenæus, Clement the Alexandrian,

CANONIZATION

Tertullian, Origen, Eusebius &c.; and their genuineness is proved by the testimony of those who were contemporary with the apostles themselves. The four Gospels, and most of the other books of the New Testament, were collected either by one of the apostles, or some of their disciples and successors, before the end of the first century. The catalogue of canonical books furmshed by the more ancient Christian writers, as Ongen, about A. D. 210, Eusebius and Athanasins in 315, Epiphanius in 370, Jerome in 382, Austin in 394, and many others, agrees with that which is now received among Christians.

See articles BIBLE, CHRISTIANITY, SCRIPTURES; Blair's Canon of Scripture; Jones's Canonical Authority of the New Test.; Michaelis's Let, on the New Test.; Du Pin's Canon of Script. v. i.; Prideaur's Connexions, v. i.; Dr. Oren on the Hebrews, Introd.; Alexander on the Canon.

CARE

the holy father decrees his canonization, and appoints the day.

On the day of canonization, the pope officiates in white, and their eminences are dressed in the same colour. St. Peter's church is hung with rich tapestry, upon which the arms of the pope, and of the prince or state requiring the canonization, are embroidered in gold and silver. A great number of lights blaze all round the church, which is crowded with pious souls, who wait with devout impatience till the new saint has made his public entry, as it were, into paradise, that they may offer up their petitions to him without danger of being rejected.

The following maxim with regard to canonization is now observed, though it has not been followed above a century, viz. not to enter into the inquiries prior to canonization till fifty years, at least, after the death of the person to be canonized. By the ceremony of canonization, it ap pears that this rite of the modern Romans has something in it very like the apotheosis or deification of the ancient Romans, and in all probability takes its rise from it; at least, several ceremonies of the same nature are conspicuous in both.

CANON, a person who possesses a prebend or revenue allotted for the performance of divine service in a cathedral or collegiate church. Canons are of no great antiquity. Pachier observes, that the name was not known before Charle magne; at least, the first we hear of are in Gregory de Tours, who mentions a college of canons instituted by Baldwin XVI. archbishop of that caty, in the time of Clotharius I. The common opinion attributes the institution of this order to CAPUTIATI, a denomination which apChrodegangus, bishop of Mentz, about the mid-peared in the twelfth century, so called from a die of the eighth century.

CANON, in an ecclesiastical sense, is a rule either of doctrine or discipline, enacted especially by a council, and confirmed by the authority of the sovereign. Canons are properly decisions of matters of religion, or regulations of the policy and discipline of a church made by councils, either general, national, or provincial; such are the canons of the council of Nice, of Trent, &c. CANONICAL HOURS are certain stated times of the day consigned more especially by the Romish church to the offices of prayer and devotion; such are matins, lauds, &c. In England the canonical hours are from eight to twelve in the forenoon; before or after which marriage cannot be legally performed in any church. CANONICAL LETTERS, in the ancient church, were testimonies of the orthodox faith, which the bishops and clergy sent each other to keep up the catholic communion, and distinguish orthodox Christians from heretics.

CANONICAL LIFE, the rule of living prescribed by the ancient clergy who lived in community. The canonical life was a kind of medium between the monastic and clerical lives.

CAPUCHINS, religious of the order of St. Francis. They are clothed with brown or grey; always barefooted; never go in a coach, nor ever shave their beards.

singular kind of cap which distinguished their party. They wore upon their caps a leaden image of the Virgin Mary, and declared publicly that their purpose was to level all distinctions, to abrogate magistracy, and to remove all subordination among mankind, and to restore that primitive liberty, that natural equality, which were the inestimable privilege of the first mortals.

CARAITES, a Jewish sect, which adheres closely to the text and letter of the Scriptures, rejecting the rabbinical interpretations and the cabbala. The Talmud appearing in the beginning of the sixth century, those of the best sense among the Jews were disgusted at the ridiculous fables with which it abounded. But about the year 750, Anan, a Babylonish Jew, declared openly for the written word of God alone, exclusive of all tradition; and this declaration produced a schism. Those who maintained the Talmud, being almost all rabbins, were called rabbinists; and the others, who rejected traditions, were called Caraites, or Scripturists, from the word cara, which in the Babylonish language signifies Scripture.

CARDINAL, one of the chief governors of the Romish church, by whom the pope is elected CANONICAL OBEDIENCE is that sub-out of their own number, which contains six mission which, by the ecclesiastical laws, the in-bishops, fifty priests, and fourteen deacons : these ferior clergy are to pay to their bishops, and the constitute the sacred college, and are chosen by religious to their superiors. the pope. See POPE. CANONIZATION, a ceremony in the Ro- CARDINAL VIRTUES: justice, prudence, mish church, by which persons deceased are temperance, and fortitude, are called the four carranked in the catalogue of the saints. It suc-dinal virtues, as being the basis of all the rest. ceeds beatification. Before a beatified person is See JUSTICE, &c. canonized, the qualifications of the candidate are CARE, concern, or anxiety of mind arising strictly examined into, in some consistories held from the uncertainty of something future, or the for that purpose, after which one of the consisto- oppression of the present calamity. Caution, rial advocates, in the presence of the pope and attention to a particular subject; regard and supcardinals, makes the panegyric of the person who port, when followed with the particle of. Pruis to be proclaimed a saint, and gives a particular dence signifies wisdom applied to practice; disdetail of his life and miracles; which being done,cretion is the effect of prudence, and moans a

CARTHUSIANS

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 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. Jer. vi. 16. Heb. xii. 14.

CATECHISING

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 has made a collection of the opinions of all the casuists be fore him. M. Le Fevre, preceptor of Louis XIII. called the books of the casuists the art of quib bling with God; which does not seem far from truth, by reason of the multitude of distinctions and subtleties they abound with. Mayer has published a bibliotheca of casuists, containing an account of all the writers on cases of conscience, ranged under three heads; the first comprehending the Lutheran, the second the Calvinist, and the third the Romish casuists.

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 au

thers, &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.

CARE OF GOD, is his attention to and concern for the promotion of the welfare of his creatures, 1 Pet. v. 7. 1. That God does manifest this care is evident from the blessings we enjoy, the ordinances he has instituted, the promises he has given, and the provision he has made. Ps.thority of Scripture, the canon law, councils, falxxxiv. 11. Matt. vii. 12. 2. This care is entirely free and unmerited on our part. Gen. xxxii. 10. Deut. vii. 6. Rom. iii. 23. 3. It is every way extensive, reaching to all its creatures and to all cases. Ps. exlv. 4. It is superior to all human care and attention. He cares for us 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 Mussulmanism. Carmath their prophet was a person of great austerity of life; and said that God had commanded him to pray not fire times, with the Mussulmans, but 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.

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 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 dangerous errors; and at the same time render their works dry and disagreeable, abounding in abstruse and metaphysical distinctions, but incapable of ex citing in the heart any of those emotions which it is the principal use of books of morality to produce.

On the other hand, I think it may be observed, that, though these remarks may apply to some, CARMELITES, one of the four tribes of they cannot apply to all books of casuistry. It Mendicants, or begging friars; so named from must be acknowledged that nice distinctions, Mount Carmel, formerly inhabited by Elias, Eli-metaphysical reasonings, and abstruse teruns, cansha, 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-wolsey.

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 Bruno; 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.

not be of much service to the generality, because there are so few who can enter into them; yet, when we consider how much light is thrown upon a subject by the force of good reasoning, by viewing a case in all its bearings, by properly considering all the objections that may be made to it, and by examining it in every point of view; if we consider also how little some men are accustomed to think, and yet at the same time possess that tenderness of conscience which makes them fearful of doing wrong; we must conclude that such works as these, when properly executesi, may certainly be of considerable advantage. The reader may consult Ames's Power and Cases of Conscience; Bishop Taylor's Ductor Dubitan tium; Dr. Saunderson's De Obligatione Con scientiæ; Pike and Hayward's Cases; and Sa 4rin's Christian Casuistry, in the 4th vol, of his Sermons, p. 265, English edition.

CATECHISING, instructing by asking questions and correcting the answers. chising is an excellent mean of informing the mind, engaging the attention, and affecting the heart, and is an important duty, incumbent on all who have children under their care. Children