servants of sin; and without the Holy || ceeding greatness of his power to usSpirit regenerating them, they neither ward who believe, according to the will nor can return to God, amend working of his mighty power, which he their depraved natures, nor dispose wrought in Christ when he raised him themselves for its amendment. 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, hath 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, 20. ii. 9, 10. 2 Cor. iv. 6. Ezek. xxxvi. 26. In proof of this doctrine, the Calvinists allege, among other Scripture passages, the following: "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.-By one man's disobedience many were made sinners. -I was born in sin, and shapen in iniquity-God saw that the wickedness of man was great upon the earth, and that every imagination of his heart was only evil continually.-God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. Every one of them is gone back; they are altogether become filthy; there is none that doeth good, no not one.-And you hath he quickened who were dead in trespasses and sins. Wherein in time past ye walked according to the course of this world among whom also we all had our conversation in times past, in the lust of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others." Rom. v. 12-19. Ps. li. 5. Gen. vi. 5. Ps. liii. 2, 3. Rom. iii. Eph. ii. 1-3. 4. They maintain that all whom God hath predestinated unto life, he is pleased, in his appointed time, effectually to call by his word and Spirit out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ. 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, shall be saved.-The water that I shall give him shall 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 nothing. This is life eternal, to know They admit that the Holy Spirit, as thee, the only true God, and Jesus calling men by the ministry of the Gos- Christ whom thou hast sent.-Whosopel, may be resisted: and that where ever is born of God doth not commit this is the case, "the fault is not in the sin, for his seed remaineth in him, and Gospel, nor in Christ offered by the he cannot sin, because he is born of Gospel, nor in God calling by the Gos- God. They went out from us, but pel, and also conferring various gifts they were not of us; for if they had upon them; but in the called them- been of us, they would have continued selves. They contend, however, that with us: but they went out, that they where men come at the divine call, and might be made manifest that they were are converted, it is not to be ascribed to not all of us-Now unto him that is themselves, as though by their own able to keep you from falling, and to free will they made themselves to present you faultless before the prediffer, but merely to him who delivers sence of his glory with exceeding joy, them from the power of darkness, and to the only wise God our Saviour, be translates them into the kingdom of his glory and majesty, dominion and power, dear Son, and whose regenerating in-both now and ever, Amen." Jer. xxxii. fluence is certain and efficacious." 40. Mark xvi. 16. John iv. 14. vi. 40, In proof of this doctrine the Calvin-xvii. 3. 1 John iii. 9. ii. 19. Jude 24, ists allege, among others, the following Scripture passages: "Whom he did pred stinate, them he also called; and whom he called, them he also glorified. --that ye may know what is the ex 25. Such were the doctrines of the old Calvinists, and such in substance are those of the present times. In this, however, as in every other denomina tion, there are considerable shades of difference. Some think 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. || 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 It is proper to add, that the Calvin- composed of clergy and laity, without istic system includes in it the doctrine bishops, or any clerical subordination; of three co-ordinate persons in the and maintained that the province of the Godhead, in one nature, and of two na- civil magistrate extended only to its tures in Jesus Christ, forming one per-protection and outward accommodason. Justification by faith alone, ortion. He acknowledged a real, though justification by the imputed righteous- spiritual presence of Christ in the euness of Christ, forms also an essential charist; and he confined the privilege part of this system. They suppose of communion to pious and regenerate that on the one hand our sins are im- believers. These sentiments, however, puted to Christ, and on the other, that are not imbibed by all who are called we are justified by the imputation of Calvinists. Christ's righteousness to us; that is, Christ, the innocent, was treated by God as if he were guilty, that we, the guilty, might, out of regard to what he did and suffered, be treated as if we were innocent and righteous. See Calvin's Institutes; Life_of Calvin; Brine's Tracts; Jonathan Edwards' Works; Gill's Cause of God and Truth; Toplady's Historic Proof and Works at large; Assembly's Catechism; Fuller's Calvinistic and Soci Calvinism originally subsisted in itsnian Systems compared. greatest purity in the city of Geneva; CAMALDOLITES, an order foundfrom which place it was first propa ed by St. Romuald, an Italian fanatic, gated into Germany, France, the Uni- in the eleventh century. The manner ted Provinces, and Britain. In France of life he enjoined his disciples to obit was abolished by the revocation of serve was this:-They dwelt in sepathe edict of Nantz. It has been the rate cells, and met together only at the prevailing religion in the United Pro- time of prayer. Some of them, during vinces ever since 1571. The theologi- the two Lents in the year, observed an cal system of Calvin was adopted and inviolable silence, and others for the made the public rule of faith in Eng-space of a hundred days. On Sundays land under the reign of Edward VI. and Thursdays they fed on herbs, and The church of Scotland also was mo- the rest of the week only on bread and delled by John Knox, agreeably to the water. 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, CAMERONIANS, a sect in ScotBaptists, and Independents; and in all land, who separated from the Presbythe chapels of Whitefield, Lady Hun- terians in 1666, and continued long to tingdon, and others of that class. In hold their religious assemblies in the Scotland it continues also to exist as fields. They took their name from the established religion; and within a|| Richard Cameron, a famous fieldfew years it has much revived in that preacher, who, refusing to accept the country, through the influence of Mr.indulgence to tender consciences, Haldane and others; but as those granted by king Charles II., thinking among whom this revival has taken such an acceptance an acknowledg CAMBRIDGE MANUSCRIPT, a copy of the Gospels and Acts of the Apostles, in Greek and Latin. Beza found it in the monastery of Irenæus, at Lyons, in 1562, and gave it to the university of Cambridge in 1582. It is a quarto, and written on vellum: sixtysix leaves of it are much torn and mutilated; and ten of these are supplied by a later transcriber. From this and the Clermont copy of St. Paul's epistles, Beza published his larger annotations in 1582. See Dr. Kipling's edition of it. ment of the king's supremacy, made a defection from his brethren, and even headed a rebellion, in which he was killed. The Cameronians adhere rigidly to the form of government established in 1648. There are not, it is said, above fourteen or fifteen congregations among them, and these not large. CAMERONIANS, or CAMERONITES, the denomination of a party of Calvinists in France, who asserted that the will of man is only determined by the practical judgment of the mind; that the cause of men's doing good or evil proceeds from the knowledge which God infuses into them; and that God does not move the will physically, but only morally, in virtue of its dependence on the judgment. They had this name from John Cameron, who was born at Glasgow in 1580, and who was professor there, and afterwards at Bourdeaux, 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 unsoured by envy, unruffled by malice, and unseduced by prejudice; sweet without weakness, and impartial without rigour. Can dour 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, 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 me CANON, a word used to denote the authorised catalogue of the sacred writings," The Greek word væv,' "3 says Dr. Owen, "which gives rise to the term canonical, seems to be derived from the Hebrew np kaneh, which in general signifies any reed whatever, 1 Kings xiv. 15. Isa. xliii 3. and particularly a reed made into an instrument, wherewith they measured their buildings, containing six cubits in length Ezek. xl 7. xliii. 16. and hence indefinitely it is taken for a rule or measure. Besides, it signifies the beam and tongue of a balance. Isa. xlvi 6. They weighed silver 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 Kavova Tus monitus, the rule of the administration; and hence it is that the written word of God being in itself absolutely right, and appointed to be the rule of faith and obedience, is eminently called 'canonical.'" The ancient canon of the books of the Old Testament, ordinarily attributed to Ezra. was divided into the law, the prophets, and the hagiographia, to which our Saviour refers, Luke xxiv. 45. The same division is also mentioned by Josephus. This is the canon allowed to have been followed by the primitive church till the council of Carthage; and, according to Jerome, this consisted of no more than twentytwo books, answering to the number of the Hebrew alphabet, though at present they are classed into twenty-four divisions. That council enlarged the canon very considerably, taking into it the apocryphal books, which the council of Trent farther enforced, enjoining them to be received as books of holy Scripture, upon pain of anathema, The Romanists. in 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 different 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 Chris- || tian writers of the second, third, and fourth centuries, as Irenæus, Clement the Alexandrian, 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 funished by the more ancient Christian writers, as Origen, about A. D. 210, Eusebius and Athanasius in 315, Epiphanius in 370, Jerome in 382, Austin in 394, and many others, agrees with that which is now received among Christians. 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 testimonials 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 canonícal life was a kind of medium between the monastic and clerical lives. CANONICAL OBEDIENCE, is that submission which, by the ecclesiastical laws, the inferior clergy are to pay to their bishops, and the religious to their superiors. which one of the consistorial advocates, in the presence of the pope and cardinals, makes the panegyric of the person who is to be proclaimed a saint, and gives a particular detail of his life and miracles; which being done, the holy father decrees his canonization, and appoints the day. CANONIZATION, a ceremony in the Romish church, by which persons deceased are ranked in the catalogue of the saints. It succeeds beatification. Before a beatified person is canonized, the qualifications of the candidate are See articles Bible, ChristiaNITY. strictly examined into, in some consisSCRIPTURES: Blair's Canon of Scriptories held for that purpose; after ture; Jones's Canonical Authority of the New Test.; Michaelis's Lect. on the New Test.; Du Pin's Canon of Script.v.i.; Prideaux's Connections. v. 1.; Dr. Owen on the Hebrews, Introd. 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. Paschier observes, that the name was not known before Charlemagne; 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 city, in the time of Clotharius I. The common opinion attributes the institution of this order to Chrodegangus, bishop of Mentz, about the middle 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 deci sions of matters of religion, or regula tions of the policy and discipline of a 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 appears 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. 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. CAPUTIATI, a denomination which appeared in the twelfth century, so called from a 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. 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 wariness. 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 neighbours' 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 consider. ed as the one thing needful: as 1. It is matter of universal concern. 2. Of the 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. CARAITES, a Jewish sect, which adheres closely to the text and letter of the Scriptures, rejecting the rabbini-highest importance. 3. Includes every cal 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 CARE OF GOD, is his attention to which it abounded. But about the and concern for the promotion of the year 750, Anan, a Babylonish Jew, de- welfare of his creatures, 1 Pet. v. 7. clared openly for the written word of 1. That God does manifest this care is God alone, exclusive of all tradition; evident from the blessings we enjoy, and this declaration produced a schism. the ordinances he has instituted, the Those who maintained the Talmud promises he has given, and the provibeing almost all rabbins, were called sion he has made, Ps. lxxxiv. 11. Matt. rabbinists; and the others, who reject-vii. 12.-2. This care is entirely free, ed traditions, were called Caraites, or Scripturists, from the word cara, which in the Babylonish language signifies Scripture. CARDINAL, one of their chief governors of the Romish church, by whom the pope is elected out of their own number, which contains six bishops, fifty priests, and fourteen deacons: these constitute the sacred college, and are chosen by the pope. See POPE. CARDINAL VIRTUES: justice, prudence, temperance, and fortitude, are called the four cardinal virtues, as being the basis of all the rest. See JusTICE, &C. CARE, concern, or anxiety of mind arising from the uncertainty of some thing future, or the oppression of the present calamity. Caution, attention to a particular subject; regard and Ps. and unmerited on our part. Gen. xxxii. 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 |