periods of the church. Pope Gregory || 1646, M. Ponce published a history of VII. appears in this business to have had ancient ceremonies, tracing the rise, a view to separate the clergy as much growth, and introduction of each rite as possible from all other interests, and into the church, and its gradual adto bring them into a total dependence vancement to superstition. Many of upon his authority; to the end that all them were borrowed from Judaism, but temporal power might in a high degree more from paganism. Dr. Middleton be subjugated to the papal jurisdiction. has given a fine discourse on the conForbidding to marry, therefore, has formity between the pagan and popish evidently the mark of the beast upon ceremonies, which he exemplifies in the it. See MARRIAGE. use of incense, holy water, lamps and candles before the shrines of saints, votive gifts round the shrines of the deceased, &c. In fact, the altars, images, crosses, processions, miracles, and legends, nay, even the very hierarchy, pontificate, religious orders, &c. of the present Romans, he shows, are all copied from their heathen ancestors. An ample and magnificent representation in figures of the religious ceremonies and customs of all nations in the world, designed by Picart, is added, with historical explanations, and many curious dissertations.

CEMETERY, a place set apart for the burial of the dead. Anciently, none were buried in churches or churchyards: it was even unlawful 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.

son;

CENSURE, the act of judging and blaming others for their faults. Faithfulness in reproving another differs from censoriousness: the former arises from love to truth, and respect for the perthe 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.

It has been a question, whether we ought to use such rites and ceremonies which are merely of human appointment. On one side it has been observed that we ought not. Christ alone is King in his church: he hath instituted suck 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 ant 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 shown,) 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 See RASH JUDGING. ceremonies, because God hath not apCERDONIANS, a sect, in the first pointed them.-2. The Jewish ceremocentury, who espoused most of the opi-nies were established by the universal nions of Simon Magus and the Manichaans. 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 Tes

tament.

CEREMONY, an assemblage of several actions, forms, and circumstances, serving to render a thing magnificent and solemn. Applied to religious services, it signifies the external rites and manner wherein the ministers of religion perform their sacred functions. In

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 ob served, that the desire of reducing religious worship to the greatest possible simplicity, however rational it may ap pear in itself, and abstractedly considere

ted the genealogy. They discarded the epistles of St. Paul, because that apostle held circumcision abolished.

ed, will be considerably moderated in || such as bestow a moment's attention upon the imperfection and infirmities of human nature in its present state. Man- CHALDEE PARAPHRASE, in kind, generally speaking, have too little the rabbinical style, is called Targum elevation of mind to be much affected There are three Chaldee paraphrases with those forms and methods of wor-in Walton's Polyglot: viz. 1. of Onship in which there is nothing striking kelos;-2. of Jonathan, son of Uziel;—3 to the outward senses. The great diffi- of Jerusalem. See BIBLE, sect. 19, and culty here lies in determining the length TARGUM. which it is prudent to go in the accom- CHALICE, the cup used to adminismodation of religious ceremonies to hu- ter the wine in the sacrament, and by man infirmity; and the grand point is, the Roman catholics in the mass. The to fix a medium in which a due regard use of the chalice, or communicating in may be shown to the senses and imagi- both kinds, is by the church of Rome nation, without violating the dictates of denied to the laity, who communicate right reason, or tarnishing the purity of only in one kind, the clergy alone being true religion. It has been said, that the allowed the privilege of communicating Romish church has gone too far in its in both kinds; in direct opposition to ou condescension to the infirmities of man-Saviour's words-"Drink ye all of it." kind; and this is what the ablest de- CHANCE, a term we apply to events fenders of its motley worship have alle-to denote that they happen without any ged in its behalf. But this observation is necessary or foreknown cause. When not just; the church of Rome has not so we say a thing happens by chance, we much accommodated itself to human mean no more than that its cause is unweakness, as it has abused that weak-known to us, and not, as some vainly ness, by taking occasion from it to esta- imagine, that chance itself can be the blish an endless variety of ridiculous cause of any thing. "The case of the ceremonies, destructive of true religion, painter," says Chambers, "who, unable and only adapted to promote the riches to express the foam at the mouth of and despotism of the clergy, and to the horse he had painted, threw his keep the multitude still hood-winked in sponge in despair at the piece, and by their ignorance and superstition. How chance did that which he could not do far a just antipathy to the church pup- before by design, is an eminent instance pet-shows of the Papists has unjustly of what is called chance. Yet it is obdriven some Protestant churches into vious all we here mean by chance, is, the opposite extreme, is a matter that that the painter was not aware of the certainly deserves a serious considera-effect, or that he did not throw the tion. See Dr. Stennett's Ser. on Con- sponge with such a view: not but that formity to the World; Robinson's Ser- he actually did every thing necessary to mon on Ceremonies; Booth's Essay on produce the effect; insomuch that, conthe Kingdom of Christ; Mosheim's Ec-sidering the direction wherein he threw clesiastical History; with Mac Laine's the sponge, together with its form and Note, vol. i. p. 203, quarto edit. Jones's specific gravity, the colours wherewith Works, vol. 4. p. 267. it was smeared, and the distance of the CERINTHIANS, ancient heretics, hand from the piece, it was impossible, who denied the deity of Jesus Christ; so on the present system of things, that the named from Cerinthus. They believed effect should not follow."-The word, that he was a mere man, the son of Jo- as it is often used by the unthinking, is seph and Mary; but that in his baptism vague and indeterminate—a mere name the form of a dove; by means whereof a celestial virtue descended on him in for nothing. he was consecrated by the Holy Spirit, a bishop, who is judge of his court. In made Christ, and wrought so many mi- the first ages of the church the bishops racles; returned to the place whence it came; the knowledge of the civil and canon so that Jesus, whom they called a pure law: their business was to assist the ven, it quitted him after his passion, and church lawyers, and were bred up in man, really died, and rose again; but bishop in his diocese.-We read of no Jesus, did not suffer at all. It was part-time; but that the king requiring the his Gospel They received the Gospel it was thought necessary to substitute y to refute this sect that St. John wrote attendance of the bishops in his councils, of St. Matthew, to countenance their chancellors in their room for the desdoctrine of circumcision; but they omit-patch of business.

that Christ, who was

CHANCELLOR, a lay officer under

distinguished from chancellors till Henry the Second's

1

CHANT is used for the vocal music of churches. In church history we meet with divers kinds of these; as, 1. Chant Ambrosian, established by St. Ambrose; -2. Chant Gregorian, introduced by pope Gregory the Great, who established schools of chanters, and corrected the church music. This, at first, was called the Roman song; afterwards the plain song; as the choir and people sing in unison.

CHAPLAIN, a person who performs divine service in a chapel, or is retained in the service of some family to perform divine service.

As to the origin of chaplains, some say the shrines of relics were anciently covered with a kind of tent, cape, or capella, i. e. little cape; and that hence the priests who had the care of them were called chaplains. In time, these relics were reposited in a little church, either contiguous to a larger, or separate from it; and the name capella, which was given to the cover, was also given to the place where it was lodged; and hence the priest who superintended it came to be called capellanus, or chaplain.

house, clerk of the closet, the king's secretary, dean of the chapel, almoner, and master of the rolls, each of them two; chief justice of the king's bench, and ward of the cinque ports, each one. All these chaplains may purchase a license or dispensation, and take two benefices, with cure of souls. A chaplain must be retained by letters testimonial under hand and seal, for it is not sufficient that he serve as chaplain in the family.

CHAOS, the mass of matter supposed to be in confusion before it was divided by the Aimighty into its proper classes and elements. It does not appear who first asserted 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, According to a statute of Henry VIIL without form, which he calls TOHU the persons rested with a power of reBOHU; which is precisely the chaos taining chaplains, together with the of the Greek and barbarian philoso- number each is allowed to qualify, are phers. Moses goes no farther than the as follow: an archbishop eight; a duke chaos, nor tells us whence it took its or bishop six; marquis or earl five; visorigin, or whence its confused state; count four; baron, knight of the garter, and where Moses stops, there precisely or lord chancellor, three: a duchess, do all the rest. marchioness, countess, baroness, the CHAPEL, a place of worship.-treasurer or comptroller of the king's There are various kinds of chapels in Britain. 1. Domestic chapels, built by noblemen or gentlemen for private worship in their families.-2. Free chapels, such as are founded by kings of England. They are free from all episcopal jurisdiction, and only to be visited by the founder and his successors, which is done by the lord chancellor: yet the king may license any subject to build and endow a chapel, and by letters patent exempt it from the visitation of the ordinary.-3. Chapels in universities belonging to particular universities.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 instead of capellam, and an admission and institution upon it, it is no longer a chapel, but a church for themselves and families.6. Chapels which adjoin to and are part of the church: such were formerly built by honourable persons as burying pla- CHAPTER, a community of eccleces.-7. The places of worship belong-siastics belonging to a cathedral or coling to the Calvinistic and Arminian Methodists are also generally called chapels, though they are licensed in no other way than the meetings of the Protestant Dissenters.

In England there are forty-eight chaplains to the king, who wait four each month, preach in the chapel, read the service to the family, and to the king in his private oratory, and say grace in the absence of the clerk of the closet. While in waiting, they have a table and attendance, but no salary. In Scotland, the king has six chaplains with a salary of 50l. each; three of them having in addition the deanery of the chapel royal divided between them, making up above 100l. to each. Their only duty at present is to say prayers at the election of peers for Scotland to sit in parliament.

CHAPLET, a certain instrument of piety made use of by the papists. It is a string of beads, by which they measure or count the number of their prayers.

legiate church. The chief or head of the chapter is the dean; the body consists of canons or prebendaries. The chapter has now no longer a place in the administration of the diocese during

CHARM, a kind of spell, supposed by the ignorant to have an irresistible influence, by means of the concurrence of some infernal power, both on the minds, lives, and properties of those whom it has for its object.

the life of the Bishop; but succeeds tom the magistrate, equity and patience the whole episcopal jurisdiction during in the judge, moderation in the sovethe vacancy of the see. reign, and loyalty in the subject. In · CHARGE: 1. a sermon preached by parents it is care and attention; in chil the bishop to his clergy-2. Among dren it is reverence and submission. In the Dissenters, it is a sermon preached a word, it is the soul of social life. It is to a minister at his ordination, generally the sun that enlivens and cheers the by some aged or respectable preacher. abodes of men; not a meteor which ocCHARITY, one of the three grand casionally glares, but a luminary, which theological graces, consisting in the love in its orderly and regular course dispenof God and our neighbour, or the habit ses a benignant influence." See Baror disposition of loving God with all ourrow's Works, vol. i. ser. 27, 28. Blair's heart, and our neighbour as ourselves. Ser. vol. iv. ser. 2; Scott's Ser. ser. 14; "Charity," says an able writer, "con- Tillotson's Ser. ser. 158; Paley's Mor. sists not in speculative ideas of general Phil. vol. i. p. 231; and articles BENEbenevolence floating in the head, and VOLENCE, Love. leaving the heart, as speculations often do, untouched and cold: neither is it confined to that indolent good nature which makes us rest satisfied with being free from inveterate malice, or ill will to our fellow creatures, without prompting us to be of service to any. True charity "Certain vain ceremonies," says Dr. is an active principle. It is not proper- Doddridge," which are commonly callly a single virtue; but a disposition resi-ed charms, and seem to have no efficacy ding in the heart as a fountain; whence at all for producing the effects proposed all the virtues of benignity, candour, for- by them, are to be avoided; seeing if bearance, generosity, compassion, and li- there be indeed any real efficacy in them, berality flow as so many native strcams.it is generally probable they owe it to From general good will to all, it extends its influence particularly to those with whom we stand in nearest connexion, and who are directly within the sphere of our good offices. From the country or community to which we belong, it descends to the smaller associates of neighbourhood, relations, and friends; and spreads itself over the whole circle of social and domestic life. I mean not that it imports a promiscuous undistinguishing affection which gives every man an equal title to our love. Charity, if we should endeavour to carry it so far, would be rendered an impracticable virtue, and would resolve itself into mere words, without affecting the heart. True charity attempts not to shut our eyes to the distinction between good and bad men; nor to warm our hearts equally to those who befriend and those who injure us. It reserves our esteem for good men, and our complacency for our friends. Towards our enemies, it inspires forgiveness and humanity. It breathes universal candour and liberality of sentiment. It forms gentleness of temper, and dictates affability of manners. It prompts corresponding sympathies with them who rejoice, and them who weep. It teaches us to slight and despise no man. Charity is the comforter of the afflicted, the protector of the oppressed, the reconciler of differences, the intercessor for offenders. It is faithfulness in the friend, public spirit

some bad cause; for one can hardly imagine that God should permit good angels in any extraordinary manner to interpose, or should immediately exert his own miraculous power on trifling occasions, and upon the performance of such idle tricks as are generally made the condition of receiving such benefits."

CHASTITY, purity from fleshly lust. In men it is termed continence. See CONTINENCE. There is a chastity of speech, behaviour, and imagination, as well as of body. Grove gives us the following rules for the conservation of chastity.-1. To keep ourselves fully employed in labours either of the body or the mind: idleness is frequently the introduction to sensuality.-2. To guard the senses, and avoid every thing which may be an incentive to lust. Does the free use of some meats and drinks make the body ungovernable? Does reading certain books debauch the imagination and inflame the passions? Do temptations often enter by the sight? Have public plays, dancings, effeminate music. idle songs, loose habits, and the like, the same effect? He who resolves upon chastity cannot be ignorant what his duty is in all these and such like cases.3. To implore the Divine Spirit, which is a spirit of purity; and by the utmost regard to his presence and operations to endeavour to retain him with us. Grove's Moral Philos. p. 2. sec. 6.

CHAZINZARIANS, a sect which

arose in Armenia in the seventh century. They are so called from the Armenian word chazus, which signifies a cross, because they were charged with adoring the cross.

CHEATS are deceitful practices, in defrauding, or endeavouring to defraud, another of his known right, by means of some artful device contrary to honesty. See HONESTY, JUSTICE.

CHEERFULNESS, a disposition of mind free from dejection. Opposed to gloominess. If we consider cheerfulness, says Addison, in three lights, with regard to ourselves, to those we converse with, and to the Great Author of our being, it will not a little recommend itself on each of these accounts. The man who is possessed of this excellent frame of mind is not only easy in his thoughts, but a perfect master of all the powers and faculties of his soul; his imagination is always clear, and his judgment undisturbed; his temper is even and unruffled, whether in action or in solitude. He comes with a relish to all those goods which Nature has provided for him, tastes all the pleasures of the creation which are poured about him, and does not feel the full weight of those evils which may befall him. See HAPPINESS, Joy.

come to want, children should take care to furnish them with the necessaries of life, and, so far as their ability will permit, with the conveniences of it." Dod-. dridge's Lectures, p. 241. vol. i. Paley's Mor. Phil. p. 372. vol. i.

CHOREPISCOPI (της χώρας επίσκοπος bishops of the country.) In the ancient church, when the dioceses became enlarged by the conversions of pagans in the country, and villages at a great distance from the city church, the bishops appointed themselves certain assistants, whom they called Chorepiscopi, because by their office they were bishops of the country. There have been great disputes among the learned concerning this order, some thinking that they were mere presbyters; others that there were two sorts, some that had received episcopal ordination, and some that were presbyters only; others think that they were all bishops.

CHRISM, oil consecrated by the bishop, and used in the Romish and Greek churches in the administration of baptism, confirmation, ordination, and extreme unction.

CHRIST, the Lord and Saviour of mankind. He is called Christ, or Messiah, because he is anointed, sent, and furnished by God to execute his mediatorial office. See JESUS CHRIST.

CHRISTIAN, by Dr. Johnson, is defined, "a professor of the religion of Christ" but in reality a Christian is more than a professor of Christianity. He is one who imbibes the spirit, participates the grace, and is obedient to the will of Christ.

CHILDREN, duties of, to parents. Dr. Doddridge observes, "1. That as children have received important favours from their parents, gratitude, and therefore virtue, requires that they should love them.-2. Considering the superiority of age, and the probable superiority of wisdom, which there is on the side of parents, and also how much The disciples and followers of Christ the satisfaction and comfort of a parent were first denominated Christians at depend on the respect shown him by his Antioch, A. D. 42. The first Christians children, it is fit that children should distinguished themselves in the most reverence their parents.-3. It is fit that, remarkable manner, by their conduct while the parents are living, and the use and their virtues. The faithful, whom of their understanding continued, their the preaching of St. Peter had convertchildren should not ordinarily under-ed, hearkened attentively to the exhor take any matter of great importance, tations of the apostles, who failed not without advising with them, or without carefully to instruct them as persons very cogent reasons pursue it contrary who were entering upon an entire new to their consent.-4. As young people life. They attended the temple daily, need some guidance and government in doing nothing different from the other their minority, and as there is some pe- Jews, because it was yet not time to seculiar reason to trust the prudence, care, parate from them. But they made a still and affection of a parent, preferable to greater progress in virtue; for they sold any other person, it is reasonable tnat all that they possessed, and distributed children, especially while in their mino-their goods to the wants of their brethrity, should obey their parents; without ren. The primitive Christians were not which neither the order of families, nor only remarkable for the consistency of the happiness of the rising generation their conduct, but were also very emicould be secured: nevertheless, still sup-nently distinguished by the many miraposing that the commands of the parent culous gifts and graces bestowed by are not inconsistent with the will of God upon them. God.-5. Virtue requires that, if parents.

The Jews were the first and the most