CROSIERS, a religious order, founded in honour of the invention or discovery of the cross by the empress Helena, They were, till of late, dispersed in several parts of Europe, particularly in the Low Countries, France, and Bohemia; those of Italy were suppressed even before the late revolutions. These religious follow the rules of St. Augustine. They had in England the name of Crouched Friars.

cess of the croisades, it was scarcely they see their parents engaged in, possible that any other thing could hap Their childish folly was encouraged by pen to them. The emperors of Constan- the monks and schoolmasters; and anople, instead of assisting, did all in|| thousands of those innocents were contheir power to disconcert their schemes: ducted from the houses of their parents they were jealous, and not without rea on the superstitious interpretation of son, of such an inundation of barbarians. these words: "Out of the mouths of Yet, had they considered their true in- babes and sucklings hast thou perfected terest, they would rather have assisted praise." Their base conductors sold a them, or at least stood neuter, than part of them to the Turks, and the rest enter into alliances with the Turks. perished miserably. Hume's Hist of They followed the latter method, how- England, vol. i. p. 292, &c and vol. ii. ever, and were often of very great dis-p. 280; Enc. Brit. and Mosheim's Ecc. service to the western adventurers, || Hist. which at last occasioned the loss of their city. But the worst enemies the croisaders had were their own internal feuds and dissentions. They neither could agree while marching together in armies with a view to conquest, nor could they unite their conquests under one government after they had made them. They set up three small states, one at Jerusalem, another at Antioch, and another at Edessa. These states, instead of assisting, made war upon CROSIER, or CROZIER, a shepherd's each other, and on the Greek empe- crook; a symbol of pastoral authority, rors; and thus became an easy prey to consisting of a gold or silver staff, crookthe common enemy. The horrid cruel.ed at the top, carried occasionally beties they committed, too, must have fore bishops and abbots, and held in the inspired the Turks with the most in hand when they give the solemn benevincible hatred against them, and made diction. them resist with the greatest obstinacy. CROSS, in Scripture language, means They were such as could have been the sufferings, of Christ, Gal. vi. 14. committed only by barbarians inflamed The sufferings, trials, or persecutions with the most bigotted enthusiasm. of the people are also called a cross, When Jerusalem was taken, not only Matt. xvi. 24. Cross signifies also a the numerous garrisons were put to the gibbet, made with two pieces of wood, sword, but the inhabitants were massa-placed crosswise, whether they cross cred without mercy and without dis- with right angles at the top like a T, tinction. No age or sex was spared. or in the middle of their length like an not even sucking children. According X. The cross to which our Saviour to Voltaire, some Christians, who had was fastened, and on which he died, been suffered by the Turks to live in was of the former kind; being thus rethat city, led the conquerors into the presented by old monuments, coins, and most private caves, where women had crosses. The death of the cross was concealed themselves with their chil- the most dreadful of all others, both for dren, and not one of them was suffered the shame and pain of it, and so scanto escape. What eminently shows the dalous, that it was inflicted as the last enthusiasm by which these conquerors mark of detestation upon the vilest of were animated, is, their behaviour after || people. It was the punishment of robthis terrible slaughter. They marched bers and murderers, provided that they over heaps of dead bodies towards the were slave too; but otherwise, if they holy sepulchre; and while their hands were free, and had the privilege of the were polluted with the blood of so many city of Rome, this was then thought a innocent persons, sung anthems to the prostitution of that honour, and too incommon Saviour of Mankind! Nay, so famous a punishment for such a one, far did their religious enthusiasm over- let his crimes be what they would. The come their fury, that these ferocious form of a cross being such as has been conquerors now burst into tears. If the already described, the body of the criabsurdity and wickedness of their con- minal was fastened to the upright piece duct can be exceeded by any thing, it by nailing the feet to it, and on the must be by what follows. In 1204, the other transverse piece generally by frenzy of croisading seized the children, nailing the hands on each side. Now, who are ever ready to imitate what because these parts of the body, being

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sometimes with three. The criminal was fixed to the cross quite naked; and, in all probability, the Saviour of sinners was not used with any greater tender

the instruments of action and motion, are provided by Nature with a much greater quantity of nerves than others have occasion for; and because all sensation is performed by the spirit con-ness than others upon whom this putained in the nerves; it will follow as Stanhope observes, that wherever they abound the sense of pain must needs in proportion be more quick and tender. The Jews confess, indeed that, they crucified people in their nation, but deny that they inflicted this punishment upon any one alive. They first put them to death, and then fastened them to the cross, either by the hands or neck. But there are indisputable proofs of their crucifying men frequently alive. The worshippers of Baal peor, and the king of Ai were hung up alive; as were also the descendants of Saul, who were put into the hands of the Gibeonites, 2 Sam. xxi. 9.

nishment was inflicted. The text of the Gospel shows clearly that Jesus Christ was fastened to the cross with nails; and the Psalmist (Ps. xxii. 16.) had foretold long before, that they should pierce his hands and his feet; but there are great disputes concerning the number of these nails. The Greeks represent our Saviour as fastened to the cross with four nails; in which particular Gregory of Tours agrees with them, one on each hand and foot. But several are of opinion that our Saviour's hands and feet were pierced with three nails only, viz. one on each hand, and one through both his feet; and the custom of the Latins is rather for this last opinion; for the generality of the old crucifixes made in the Latin church have only three nails. Nonnus thinks that our Saviour's arms were besides bound fast to the cross with chains; and St. Hilary speaks of the cords wherewith he was tied to it. Sometimes they who were fastened upon the cross lived a good while in that condition. St. Andrew is believed to have continued three

Before crucifixion, the criminal was generally scourged with cords; sometimes little bones, or pieces of bones, were tied to these scourges, so that the condemned person might suffer more severely. It was also a custom, that he who was to be crucified should bear his own cross to the place of execution. After this manner, we find Christ was compelled to bear his cross; and as he sunk under the burden, Simon the Cy-days alive upon it. Eusebius speaks of renian was constrained to bear it after him and with him. But whereas it is generally supposed that our Lord bore the whole cross, i. e. the long and transverse part both, this seems to be a thing impossible; and therefore Lipsius (in his treatise De Supplicio Crusis) has set the matter in a true light, when he tells us that Jesus only carried the transverse beam; because the long beam, or the body of the cross, was either fixed in the ground before, or made ready to be set up as soon as the prisoner came; and from hence he observes, that painters are very much mistaken in their description of our Saviour carrying the whole cross. There were several ways of crucifying; sometimes the criminal was fastened with cords to a tree, sometimes he was cruIcified with his head downwards. This way, it is said, Peter chose, out of respect to his master, Jesus Christ, not thinking himself worthy to be crucified like him; though the common way of crucifying was by fastening the criminal with nails, one through each hand, and one through both feet, or one through each of them; for this was not always performed in the same manner; the ancients sometimes represent Jesus Christ crucified with four nails, and

certain martyrs in Egypt who were kept upon the cross till they were starved to death. Pilate was amazed at Jesus Christ's dying so soon, because naturally he must have lived longer, if it had not been in his power to have laid down his life, and to take it up again. The thighs of the two thieves, who were crucified with our Saviour, were broken, in order to hasten their death, that their bodies might not remain upon the cross, on the Sabbath day. John, xix. 31. 33; and to comply with the law of Moses which forbids the bodies to be left there after sun set. But, among other nations, they were suffered to remain upon the cross a long time. Sometimes they were devoured alive by birds and beasts of prey. Guards were appointed to observe that none of their friends or relations should take them down and bury them. The Roman soldiers, who had crucified Jesus Christ and the two thieves, continued near the crosses till the bodies were taken down and buried.

Invention of the Cross, an ancient feast solemnized on the 3d of May, in memory of St. Helena's (the mother of Constantine) finding the true cross of Christ deep in the ground on Mount Calvary where she erected a church for the preservation of part of it; the

rest being brought to Rome, and deposited in the church of the Holy Cross of Jerusalem.

Exaltation of the Cross, an ancient feast held on the 14th of September, in memory of this, that Heraclitus restored to Mount Calvary the true cross, in 642, which had been carried off fourteen years before by Cosrocs, king of Persia, upon his taking Jerusalem from the emperor Phocas.

CURATE, the lowest degree in the church of England; he who represents the incumbent of a church, parson, or vicar, and officiates in his stead: he is to be licensed and admitted by the bishop of the diocess, or by an ordinary The Adoration of the Cross seems to having episcopal jurisdiction; and when have been practised in the ancient a curate hath the approbation of the church, in as much as the heathens, bishop, he usually appoints the salary particularly Julian, reproached the pri- too; and, in such case if he be not paid, mitive Christians with it; and we do the curate hath a proper remedy in the not find that their apologists disclaimed ecclesiastical court, by a sequestration the charge. Mornay, indeed, asserted of the profits of the benefice; but if the that this had been done by St. Cyril, curate be not licenced by the bishop, but could not support his allegation at he is put to his remedy at common law, the conference of Fontainbleau. St where he must prove the agreement, Helena is said to have reduced the ado- &c. A curate having no fixed estate ration of the cross to its just principle, in his curacy, not being instituted and since she adored Christ in the wood, not nducted, may be removed at pleasure the wood itself. With such modifica by the bishop, or incumbent. But there tions some Protestants have been in-are perpetual curates as well as temduced to admit the adoration of the porary, who are appointed where tithes cross. John Huss allowed of the phrase, are impropriate, and no vicarage enprovided it were expressly added, that dowed: these are not removeable, and the adoration was relative to the person the improprietors are obliged to find of Christ. But, however Roman catho- them; some whereof have certain porlics may seem to triumph by virtue of tions of the tithes settled on them. Cusuch distinction and mitigations, it is rates must subscribe the declaration well known they have no great place according to the act of uniformity, or in their own practice. Imbert, the are liable to imprisonment. Though prior of Gascony, was severely prose. the condition of curates be somewhat cuted in 1683, for telling the people, ameliorated by a late act, it must be that, in the ceremony of adoring the confessed that they are still, in many cross, practised in that church on Good respects, exposed to hardships: their Friday, they were not to adore the salaries are not equal to many dissentwood, but Christ, who was crucified on ing ministers, who have nothing to deit. The curate of the parish told them pend on but the liberality of their people. the contrary. It was the wood; the Can there be a greater reproach to the wood they were to adore! Imbert re- dignified ecclesiastics of this country, plied, it was Christ, not the wood: for than the comparatively miserable pitwhich he was cited before the arch-tance allowed the curates, who do all bishop of Bourdeaux, suspended from the labour? Surely they must be a set of his functions, and even threatened with useless beings, to reap so little wages; chains and perpetual imprisonment. It or else they are unjustly treated!!! little availed him to cite the bishop of Meaux's distinction: it was answered, that the church allowed it not.

CROSS-BEARER, in the Romish church, the chaplain of an archbishop, who bears a cross before him on solemn occasions. Cross-bearers also denote certain officers in the inquisition, who make a vow before the inquisitors, or their vicars, to defend the catholic faith, though with the loss of fortune and life. Their business is also to provide the inquisitors with necessaries.

CRUCIFIX, a cross, upon which the body of Christ is fastened in effigy, used, by the Roman catholics, to excite in

CURIOSITY, a propensity or disposition of the soul which inclines it to inquire after new objects, and to delight in viewing them. Curiosity is proper, when it springs from a desire to know our duty, to mature our judgments, to enlarge our minds, and to regulate our conduct; but improper when it wishes to know more of God, of the decrees; the origin of evil; the state of men, or the nature of things, than it is designed for us to know. The evil of this is evident. It reproaches God's goodness; it is a violation of Scripture. Deut. xxii. 29; it robs us of our time: it often makes us anhappy, lessens our usefulness, and

CURSING and Swearing.
SWEARING.

See

CUSTOM, a very comprehensive term, denoting the manners, ceremo nies, and fashions of a people, which having turned into habit, and passed into use, obtain the force of laws. Custom and habit are often confounded. By custom, we mean a frequent reiteration of the same act; and by habit, the effect that custom has on the mind or the body. See HABIT.

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produces mischief. To cure this dispo-language it signifies the just and lawful sition let us consider the divine com. sentence of God's law, condemning sinmand, Phil. iv. 6. that every thing es- ners to suffer the full punishment of sential is revealed; that God cannot their sin, Gal. iii. 10. err; that we shall be satisfied in a future state, Is. xiii. 7. Curiosity concerning the affairs of others is exceedingly reprehensible. "It interrupts," says an elegant writer, "the order, and breaks the peace of society. Persons of this disposition are dangerous troublers of the world. Crossing the lines in which others move, they create confusion, and awaken resentment. Hence, many a friendship has been broken; the peace of many a family has been overthrown: and much bitter and lasting discord has Viewing man," says Lord Kames, been propagated through society. Such as a sensitive being, and perceiving a disposition is entirely the reverse of the influence of novelty upon him, would that amiable spirit of charity our Lord one suspect that custom has an equal inculcates. Charity, like the sun, bright influence? and yet our nature is equally ens every object on which it shines: a susceptible of both; not only in different censorious disposition casts every cha- objects, but frequently in the same. racter into the darkest shade it will When an object is new, it is enchanting; bear. It is to be farther observed, that|| familiarity renders it indifferent; and all impertinent curiosity about the af custom after a longer familiarity makes fairs of others tends greatly to obstruct it again desirable. Human nature, dipersonal reformation. They who are versified with many and various springs so officiously occupied about their neigh- of action, is wonderful, and indulging bours have little leisure, and less in- the expression, intricately constructed. clination, to observe their own defects, Custom hath such influence upon many or to mind their own duty. From their of our feelings, by warping and varying inquisitive researches, they find, or them, that we must attend to its operaimagine they find, in the behaviour of tions, if we would be acquainted with others, an apology for their own fail- human nature. A walk upon the quar. ing; and the favourite result of their ter-deck, though intolerably confined, inquiries generally is, to rest satisfied becomes, however, so agreeeble by with themselves. We should consider, custom, that a sailor, in his walk on also, that every excursion of vain cu- shore, confines himself commonly withriosity about others is a subtraction from in the same bounds. I knew a man who that time and thought which are due to had relinquished the sea for a country ourselves, and to God. In the great life: in the corner of his garden he circle of human affairs, there is room reared an artificial mount, with a level. for every one to be busy, and well em-summit, resembling most accurately, a ployed in his own province, without encroaching upon that of others. It is the province of superiors to direct; of inferiors to obey; of the learned to be instructive; of the ignorant to be docile; of the old to be communicative; of the young to be adviseable and diligent. In all the various relatious which subsist among us in life, as husband and wife, master and servants, parents and children, relations and friends, rulers and subjects, innumerable duties stand ready to be performed; innumerable calls to activity present themselves on every hand, sufficient to fill up with advantage and honour the whole time of man." Blair's Serm. vol. iv. ser. 8; Clarke's Serm. ser. on Deut, xxix. 29; Seed's Posth, Serm. ser. 7.

CURSE, the action of wishing any tremendous evil to another. In Scripture

quarter-deck, not only in shape, but in size; and here was his choice walk." Such we find is often the power of custom.

CYNICS, a sect of ancient philosophers, who valued themselves upon their contempt of riches and state, arts and sciences, and every thing in short, except virtue and morality. They owe their origin and institution to Antisthenes of Athens, a disciple of Socrates; who being asked of what use his philosophy had been to him, replied, "it enables me to live with myself." Diogenes was the most famous of his disciples, in whose life the system of this philosophy appears in its greatest perfection. He led a most whimsical life, despising every kind of convenience; a tub serving him for a lodging, which he rolled before him wherever he went; yet he was

not the more humble on account of his with still greater pride, Diogenes!" He ragged cloak, bag, and tub. One day had the utmost contempt for all the huentering Plato's house, at a time when man race; for he walked the street of there was a splendid entertainment for Athens at noon day, with a lighted lanseveral persons of distinction, he jump-tern in his hand, telling the people "he ed, in all his dirt, upon a very rich couch, saying, "I trample on the pride of Plato!" "yes," replied Plato, "but

was in search of an honest man." But with all his maxims of morality, he held some very pernicious opinions.

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DAMIANISTS, a denomination in || volition and other mental faculties are the sixth century, so called from Da- overpowered and restrained, and his mian, bishop of Alexandria. Their opin-body possessed and actuated by some ions were the same as the Angelites, which see.

DÆMONS, a name given by the ancients to certain spirits or genii, which, they say, appeared to men, either to do them service, or to hurt them.

Several of the heathen philosophers held that there were different kinds of dæmons; that some of them were spiritual substances, of a more noble origin || than the human race, and that others had once been men.

But those dæmons who were the more immediate objects of the established worship among the ancient nations were human spirits, such as were believed to become dæmons, or deities, after their || departure from their bodies.

created spiritual being of superior power. Such seems to be the determinate sense of the word; but it is disputed whether any of mankind ever were in this unfortunate condition. That the reader may form some judgment, we shall lay before him the arguments on both sides.

1. Dæmoniacs, arguments against the existence of. Those who are unwilling to allow that angels or devils have ever intermeddled with the concerns of human life, urge a number of specious arguments. The Greeks and Romans of old, say, they did believe in the reality of dæmoniacal possession. They supposed that spiritual beings did at times enter into the sons and daughters of It has been generally thought, that by inen, and distinguish themselves in that damons we are to understand devils, situation by capricious freaks, deeds of in the Septuagint version of the Old wanton mischief, or prophetic enunciaTestament. Others think the word tions. But in the instances in which is in that version certainly applied to they supposed this to happen, it is evithe ghosts of such dead men as the dent no such thing took place. Their heathens deified, in Deut. xxxii 17. Ps.accounts of the state and conduct of cvi. 37. That damon often bears the those persons whom they believed to be same meaning in the New Testament, possessed in this supernatural manner, and particularly in Acts xvii. 18. 1 Cor. show plainly that what they ascribed x. 21. 1 Tim. iv. 1. Rev. ix. 13. is to the influence of dæmons were merely shown at large by Mr. Joseph Mede||the effect of natural diseases. What(see Works, p. 623, et seq.) That the ever they relate concerning the larvati, word is applied always to human_spi- the cerriti, and the lymphatici, shows rits in the New Testament, Mr. Far-that these were merely people disormer has attempted to show in his Essaydered in mind, in the same unfortunate on Dæmoniacs, p. 208. et. seq. As to the meaning of the word Dæmon in the fathers of the Christian church, it is used by them in the same sense as it was by the heathen philosophers, especially the latter Platonists; that is, sometimes for departed human spirits, and at other times for such spirits as had never inhabited human bodies. In the fathers, indeed, the word is more commonly taken in an evil sense, than in the ancient philosophers.

DÆMONIAC, a human being whose

situation with those madmen, ideots, and melancholy persons, whom we have among ourselves. Festus describes the larvati as being furiosi et mente moti. Lucian describes dæmoniacs as lunatic, and as staring with their eyes, foaming at the mouth, and being speechless. It appears still more evident that all the persons spoken of as possessed with devils in the New Testament, were either mad or epileptic, and precisely in the same condition with the madmen and epileptics of modern times. The