CAPPADOCIA, is called in HebrewCaphtor. Cappadocia joined Galatia on the east, and is mentioned in Acts ii, 9, and by St. Peter, who addresses his First Epistle to the dispersed throughout Pontus, Galatia, Cappadocia, Bithynia, and Asia. The people of this country were formerly infamous for their vices; but after the promulgation of Christianity, it produced many great and worthy men: among these may be reckoned Gregory Nazianzen, Gregory Nyssen, and St. Basil, commonly styled the Great.
CAPTIVES. The treatment of persons taken in war among ancient nations throws great light upon many passages of Scripture. The eastern conqueror often stripped his unhappy captives naked, shaved their heads, and made them travel in that condition, exposed to the burning heat of a vertical sun by day, and the chilling cold of the night. Such barbarous treatment was to modest women the height of cruelty and indignity; especially to those who had been educated in softness and elegance, who had figured in all the superfluities of ornamental dress, and whose faces had hardly ever been exposed to the sight of man. The Prophet Isaiah mentions this as the hardest part of the sufferings in which female captives are involved: “The Lord will expose their nakedness.” The daughter of Zion had indulged in all the softness of oriental luxury; but the offended Jehovah should cause her unrelenting enemies to drag her forth from her secret chambers into the view of an insolent soldiery; strip her of her ornaments, in which she so greatly delighted; take away her splendid and costly garments, discover her nakedness, and compel her to travel in that miserable plight to a far distant country, a helpless captive, the property of a cruel lord. Arrived in the land of their captivity, captives were often purchased at a very low price. The Prophet Joel complains of the contemptuous cheapness in which the people of Israel were held by those who made them captives: “And they have cast lots for my people; and have given a boy for a harlot, and sold a girl for wine, that they might drink.” The custom of casting lots for the captives taken in war appears to have prevailed both among the Jews and the Greeks. The same allusion occurs in the prophecy of Obadiah: “Strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem,” Obadiah 11. With respectto the Greeks, we have an instance in Tryphiodorus:--
“Shared out by lot the female captives stand,The spoils divided with an equal hand;Each to his ship conveys his rightful share,Price of their toil, and trophies of the war.”
“Shared out by lot the female captives stand,The spoils divided with an equal hand;Each to his ship conveys his rightful share,Price of their toil, and trophies of the war.”
“Shared out by lot the female captives stand,The spoils divided with an equal hand;Each to his ship conveys his rightful share,Price of their toil, and trophies of the war.”
“Shared out by lot the female captives stand,
The spoils divided with an equal hand;
Each to his ship conveys his rightful share,
Price of their toil, and trophies of the war.”
2. By an inhuman custom which is still retained in the east, the eyes of captives taken in war were not seldom put out, sometimes literally scooped or dug out of their sockets. This dreadful calamity Samson had to endure from the unrelenting vengeance of his enemies. In a posterior age, Zedekiah, the last king of Judah and Benjamin, after being compelled to behold the violent death of his sons and nobility, had his eyes put out, and was carried in chains to Babylon. The barbarous custom long survived the decline and fall of the Babylonian empire; for by the testimony of Mr. Maurice, in his history of Hindostan, the captive princes of that country were often treated in this manner by their more fortunate rivals; a red hot iron was passed over their eyes, which effectually deprived them of sight, and at the same time of their title and ability to reign. To the wretched state of such prisoners, the Prophet Isaiah alludes in a noble prediction, where he describes in very glowing colours the character and work of the promised Messiah: “He hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,” as captives too frequently were by the weight of their fetters.
3. It seems to have been the practice of eastern kings, to command their captives taken in war, especially those that had, by the atrociousness of their crimes, or the stoutness of their resistance, greatly provoked their indignation, to lie down on the ground, and then put to death a certain part of them, which they measured with a line, or determined by lot. This custom was not, perhaps, commonly practised by the people of God, in their wars with the nations around them; but one instance is recorded in the life of David, who inflicted this punishment on the Moabites: “And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive: and so the Moabites became David’s servants, and brought gifts,” 2 Sam. viii, 2. But the most shocking punishment which the ingenious cruelty of a haughty and unfeeling conqueror ever inflicted on the miserable captive, is described by Virgil in the eighth book of the Æneid; and which even a Roman, inured to blood, could not mention without horror:--
“Quid memorem infandas cædes? quid facta tyranni,” &c.
Line 483.
“What words can paint those execrable times,The subjects’ sufferings, and the tyrant’s crimes!That blood, those murders, O ye gods! replaceOn his own head, and on his impious race:The living and the dead at his commandWere coupled face to face, and hand to hand,Till, choked with stench, in loathed embraces tied,The lingering wretches pined away, and died.”Dryden.
“What words can paint those execrable times,The subjects’ sufferings, and the tyrant’s crimes!That blood, those murders, O ye gods! replaceOn his own head, and on his impious race:The living and the dead at his commandWere coupled face to face, and hand to hand,Till, choked with stench, in loathed embraces tied,The lingering wretches pined away, and died.”Dryden.
“What words can paint those execrable times,The subjects’ sufferings, and the tyrant’s crimes!That blood, those murders, O ye gods! replaceOn his own head, and on his impious race:The living and the dead at his commandWere coupled face to face, and hand to hand,Till, choked with stench, in loathed embraces tied,The lingering wretches pined away, and died.”Dryden.
“What words can paint those execrable times,
The subjects’ sufferings, and the tyrant’s crimes!
That blood, those murders, O ye gods! replace
On his own head, and on his impious race:
The living and the dead at his command
Were coupled face to face, and hand to hand,
Till, choked with stench, in loathed embraces tied,
The lingering wretches pined away, and died.”
Dryden.
It is to this deplorable condition of a captive that the Apostle refers, in that pathetic exclamation, “O wretched man that I am! who shall deliver me from the body of this death?” Who shall rescue me, miserable captive as I am, from this continual burden of sin which I carry about with me; and which is cumbersome and odious, as a dead carcass bound to a living body, to be dragged along with it where-ever it goes?
CAPTIVITY. God generally punished the sins and infidelities of the Jews by different captivities or servitudes. The first captivity is that of Egypt, from which they were delivered by Moses, and which should be considered rather as a permission of providence, than as a punishment for sin. Six captivities are reckoned during the government by judges: the first, under Chushanrishathaim, king of Mesopotamia, which continued about eight years; the second, under Eglon, king of Moab, from which the Jews were delivered by Ehud; the third, under the Philistines, from which they were rescued by Shamgar; the fourth, under Jabin, king of Hazor, from which they were delivered by Deborah and Barak; the fifth, under the Midianites, from which Gideon freed them; and the sixth, under the Ammonites and Philistines, during the judicatures of Jephthah, Ibzan, Elon, Abdon, Eli, Samson, and Samuel. But the greatest and most remarkable captivities were those of Israel and Judah, under their regal government.
Captivities of Israel.In the year of the world 3264, Tiglath-pileser took several cities, and carried away captives, principally from the tribes of Reuben, Gad, and the half tribe of Manasseh, 2 Kings xv, 29. In the year of the world 3283, Shalmaneser took and destroyed Samaria, after a siege of three years, and transplanted the tribes that had been spared by Tiglath-pileser, to provinces beyond the Euphrates, 2 Kings xviii, 10, 11. It is generally believed, there was no return of the ten tribes from this second captivity. But when we examine carefully the writings of the Prophets, we find a return of at least a great part of Israel from the captivity clearly pointed out. Hosea says, “They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria; and I will place them in their houses, saith the Lord,” Hosea xi, 11. Amos says, “And I will bring again my people Israel from their captivity: they shall build their ruined cities and inhabit them,” &c, Amos ix, 14. Obadiah observes, “The captivity of this host of the children of Israel shall possess that of the Canaanites,” &c, Obadiah 18, 19. To the same purpose speak the other Prophets. “The Lord shall assemble the outcast of Israel, and gather together the dispersed of Judah,” Isa. xi, 12, 13. Ezekiel received an order from God to take two pieces of wood, and write on one, “For Judah and for the children of Israel;” and on the other, “For Joseph and for all the house of Israel;” and to join these two pieces of wood,that they might become one, and designate the reunion of Judah and Israel, Ezek. xxxvii, 16. Jeremiah is equally express: “The house of Judah shall walk with the house of Israel; and they shall come together out of the north, to the land which I have given for an inheritance to their fathers,” Jer. iii, 18. See also Jer. xxxi, 7–9, 16, 17, 20; xvi, 15; xlix, 2, &c; Zech. ix, 13; x, 6, 10; Micah ii, 12. In the historical books of Scripture, we find that Israelites of the ten tribes, as well as of Judah and Benjamin, returned from the captivity. Among those that returned with Zerubbabel are reckoned some of Ephraim and Manasseh, who settled at Jerusalem with the tribe of Judah. When Ezra numbered those who returned from the captivity, he only inquired whether they were of the race of Israel; and at the first passover which was then celebrated in the temple, was a sacrifice of twelve he-goats for the whole house of Israel, according to the number of the tribes, Ezra vi, 16, 17; viii, 35. Under the Maccabees, and in our Saviour’s time, we see Palestine peopled by Israelites of all the tribes indifferently. The Samaritan Chronicle asserts that in the thirty-fifth year of the pontificate of Abdelus, three thousand Israelites, by permission of King Sauredius, returned from captivity, under the conduct of Adus, son of Simon.
Captivities of Judah.The captivities of Judah are generally reckoned four: the first, in the year of the world 3398, under King Jehoiakim, when Daniel and others were carried to Babylon; the second, in the year of the world 3401, and in the seventh year of the reign of Jehoiakim, when Nebuchadnezzar carried three thousand and twenty-three Jews to Babylon; the third, in the year of the world 3406, and in the fourth of Jehoiachin, when this prince, with part of his people, was sent to Babylon; and the fourth in the year 3416, under Zedekiah, from which period begins the captivity of seventy years, foretold by the Prophet Jeremiah. Dr. Hales computes that the first of these captivities, which he thinks formed the commencement of the Babylonish captivity, took place in the year before Christ 605. The Jews were removed to Babylon by Nebuchadnezzar, who, designing to render that city the capital of the east, transplanted thither very great numbers of people, subdued by him in different countries. In Babylon the Jews had judges and elders, who governed them, and who decided matters in dispute juridically, according to their laws. Of this we see a proof in the story of Susanna, who was condemned by elders of her own nation. Cyrus, in the year of the world 3457, and in the first year of his reign at Babylon, permitted the Jews to return to their own country, Ezra i, 1. However, they did not obtain leave to rebuild the temple; and the completion of those prophecies which foretold the termination of their captivity after seventy years, was not till the year of the world 3486. In that year, Darius Hystaspes, by an edict, allowed them to rebuild the temple. In the year of the world 3537, Artaxerxes Longimanus sent Nehemiah to Jerusalem. The Jews assert that only the refuse of their nation returned from the captivity, and that the principal of them continued in and near Babylon, where they had been settled, and where they became very numerous. It may, however, be doubted whether the refuse of Judah was really carried to Babylon. It appears from incidental observations in Scripture that some remained; and Major Rennell has offered several reasons for believing that only certain classes of the Jews were deported to Babylon, as well as into Assyria. Nebuchadnezzar carried away only the principal inhabitants, the warriors, and artisans of every kind; and he left the husbandmen, the labourers, and in general, the poorer classes, that constitute the great body of the people.
CARAITES, or KARÆITES, an ancient Jewish sect. The name signifiesTextualists, orScripturists, and was originally given to the school of Shammai, (about thirty years or more before Christ,) because they rejected the traditions of the elders, as embraced by the school of Hillel and the Pharisees, and all the fanciful interpretations of the Cabbala. They claim, however, a much higher antiquity, and produce a catalogue of doctors up to the time of Ezra. The rabbinists have been accustomed to call them Sadducees; but they believed in the inspiration of the Scriptures, the resurrection of the dead, and the final judgment. They believe that Messiah is not yet come, and reject all calculations of the time of his appearance: yet they say, it is proper that even every day they should receive their salvation by Messiah, the Son of David. As to the practice of religion, they differ from the rabbinists in the observance of the festivals, and keep the Sabbath with more strictness. They extend their prohibition of marriage to more degrees of affinity, and admit not of divorce on any slight or trivial grounds. The sect of Caraites still exists, but their number is inconsiderable. They are found chiefly in the Crimea, Lithuania, and Persia; at Damascus, Constantinople, and Cairo. Their honesty in the Crimea is said to be proverbial.
CARBUNCLE,ברקת, Exod. xxviii, 17; xxxix, 10; Ezek. xxviii, 13; and ἄνθραξ, Eccles. xxxii, 5; Tobit xiii, 17; a very elegant and rare gem, known to the ancients by the name ἄνθραξ, orcoal, because, when held up before the sun, it appears like a piece of bright burning charcoal: the namecarbunculushas the same meaning. It was the third stone in the first row of the pectoral; and is mentioned among the glorious stones of which the new Jerusalem is figuratively said to be built. Bishop Lowth observes that the precious stones, mentioned Isa. liv, 11, 12, and Rev. xxi, 18, seem to be general images to express beauty, magnificence, purity, strength, and solidity, agreeably to the ideas of the eastern nations; and to have never been intended to be strictly scrutinized, and minutely and particularly explained, as if they had some precise moral or spiritual meaning. Tobit, in his prophecy of the final restoration of Israel, Tobit xii, 16,17, describes the new Jerusalem in the same oriental manner.
CARMEL, in the southern part of Palestine, where Nabal the Carmelite, Abigail’s husband, dwelt, Joshua xv, 55; 1 Sam. xxv.
2.Carmelwas also the name of a celebrated mountain in Palestine. Though spoken of in general as a single mountain, it ought rather to be considered as a mountainous region, the whole of which was known by the name of Carmel, while to one of the hills, more elevated than the rest, that name was usually applied by way of eminence. It had the plain of Sharon on the south; overlooked the port of Ptolemais on the north; and was bounded on the west by the Mediterranean sea; forming one of the most remarkable promontories that present themselves on the shores of that great sea. According to Volney, it is about two thousand feet in height, and has the shape of a flattened cone. Its sides are steep and rugged; the soil neither deep nor rich; and among the naked rocks stinted with plants, and wild forests which it presents to the eye, there are at present but few traces of that fertility which we are accustomed to associate with the idea of Mount Carmel. Yet even Volney himself acknowledges that he found among the brambles, wild vines and olive trees, which proved that the hand of industry had once been employed on a not ungrateful soil. Of its ancient productiveness there can be no doubt; the etymology and ordinary application of its name being sufficient evidence of the fact. Carmel is not only expressly mentioned in Scripture as excelling other districts in that respect; but, every place possessed of the same kind of excellence obtained from it the same appellation in the language both of the prophets and the people. Mount Carmel is celebrated in the Old Testament, as the usual place of residence of the Prophets Elijah and Elisha. It was here that Elijah so successfully opposed the false prophets of Baal, 1 Kings xviii; and there is a certain part of the mountain facing the west, and about eight miles from the point of the promontory, which the Arabs call Mansur, and the Europeans the place of sacrifice, in commemoration of that miraculous event. Near the same place is also still shown a cave, in which it is said the Prophet had his residence. The brook Kishon, which issues from Mount Tabor, waters the bottom of Carmel, and falls into the sea toward the northern side of the mountain, and not the southern, as some writers have erroneously stated. Its greatest elevation is about one thousand five hundred feet; hence, when the sea coast on one side, and the plain on the other, are oppressed with sultry heat, this hill is refreshed by cooling breezes, and enjoys a delightful temperature. The fastnesses of this rugged mountain are so difficult of access, that the Prophet Amos classes them with the deeps of hell, the height of heaven, and the bottom of the sea: “Though they dig into hell,” (or the dark and silent chambers of the grave,) “thence shall mine hand take them; though they climb up to heaven, thence will I bring them down; and though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them,” Amos ix, 2, 3. Lebanon raises to heaven a summit of naked and barren rocks, covered for the greater part of the year with snow; but the top of Carmel, how naked and sterile soever its present condition, was clothed with verdure which seldom was known to fade. Even the lofty genius of Isaiah, stimulated and guided by the Spirit of inspiration, could not find a more appropriate figure to express the flourishing state of the Redeemer’s kingdom, than “the excellency of Carmel and Sharon.”
CART, a machine used in Palestine to force the corn out of the ear, and bruise the straw, Isaiah xxviii, 27, 28. The wheels of these carts were low, broad, and shod with iron, and were drawn over the sheaves spread on the floor by means, of oxen.
CASTOR and POLLUX. It is said that the vessel which carried Paul to Rome had the sign of Castor and Pollux, Acts xxviii, 11. Castor and Pollux were sea-gods, and invoked by sailors; and even the light balls or meteors which are sometimes seen on ships, were called Castor and Pollux. An inscription in Gruter proves that seamen implored Castor and Pollux in dangers at sea. It is to be observed, that St. Luke does not mention the name, but the sign, of the ship. By the word sign, the sacred writer meant a protecting image of the deity, to whom the vessel was in some sort consecrated; as at present in Catholic countries, most of their vessels are named after some saint, St. Xavier, St. Andero, St. Dominique, &c. It appears to be certain, that the figure which gave name to the ship was at the head, and the tutelary deity was placed on the poop.
CASUIST, one who studies and decides upon cases of conscience. Escobar has made a collection of the opinions of all the casuists before his time. M. Le Feore, preceptor to Louis XIII, said that the books of the casuists taught “the art of quibbling with God;” which does not seem far from truth, by reason of the multitude of distinctions and subtleties with which they abound. 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 Calvinistic; and the third, the Roman 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 authority of Scripture, the canon law, councils, fathers, &c. To casuistry belongs the decision of all difficulties arising about what a man may lawfully do or not do; what is sin or not sin; what things a man is obliged to do in order to discharge his duty, and what he may let alone without breach of it. Although the morality of the Gospel is distinguished by its purity and by its elevation, it is necessarily exhibited in a general form; certain leading principles are laid down; but theapplication of these to the innumerable cases which occur in the actual intercourse of life, is left to the understanding and the conscience of individuals. Had it been otherwise, the Christian code would have swelled to an extent which would have rendered it in a great degree useless; it would have been difficult or impossible to recollect all its provisions; and, minute as these would have been, they would still have been defective,--new situations or combinations of circumstances modifying duty continually arising, which it would have been impracticable or hurtful to anticipate. When the principles of duty are rightly unfolded, and when they are placed on a sound foundation, there is, to a fair mind, no difficulty in accommodating them to its own particular exigencies. A few cases, it is true, may occur, where it is a matter of doubt in what way men should act; but these are exceedingly rare, and the lives of vast numbers may come to an end without any of them happening to occasion perplexity. Every man may be, and perhaps is, sensible, that his errors are to be ascribed, not to his having been at a loss to know what he should have done, but to his deliberately or hastily violating what he saw to be right, or to his having allowed himself to confound, by vain and subtile distinctions, what, in the case of any one else, would have left in his mind no room for hesitation. The manner, however, in which the Gospel inculcates the law of God, combined with other causes in leading to a species of moral discussion, which, pretending to ascertain in every case what ought to be practised, and thus to afford plain and safe directions to the conscience, terminated in what has been denominated casuistry.
The schoolmen delighted in this species of intellectual labour. They transferred their zeal for the most fanciful and frivolous distinctions in what respected the doctrines of religion to its precepts; they anatomized the different virtues; nicely examined all the circumstances by which our estimate of them should be influenced; and they thus rendered the study of morality inextricable, confounded the natural notions of right and wrong, and so accustomed themselves and others to weigh their actions, that they could easily find some excuse for what was most culpable, while they continued under the impression that they were not deviating from what, as moral beings, was incumbent upon them. The corruption of manners which was introduced into the church during the dark ages rendered casuistry very popular; and, accordingly, many who affected to be the most enlightened writers of their age, and perhaps really were so, tortured their understanding or their fancy in solving cases of conscience, and often in polluting their own imaginations and those of others, by employing them on possible crimes, upon which, however unlikely was their occurrence in life, they were eager to pronounce a decision. The happy change which the Reformation produced upon the views of men respecting the sacred Scriptures, tended to erect that pure standard of duty which for ages had been laid in the dust. Yet for a considerable time Protestant divines occupied themselves with the intricacies of casuistry, thus in some degree shutting out the light which they had fortunately poured upon the world. The Lutheran theologians walked very much in the tract which the schoolmen had opened, although their decisions were much more consonant with Christianity; and it was not uncommon in some countries for ecclesiastical assemblies to devote part of their time to the resolution of questions which might have been safely left unnoticed, which now are almost universally regarded as frivolous, and about which almost the most ignorant would be ashamed to ask an opinion. Even after much of the sophistry, and much of the moral perversion connected with casuistry, were exploded, the form of that science was preserved, and many valuable moral principles in conformity to it delivered. The venerable Bishop Hall published a celebrated work, to which he gave the appellation of “Cases of Conscience Practically resolved;” and he introduces it with the following observations addressed to the reader: “Of all divinity, that part is most useful which determines cases of conscience; and of all cases of conscience, the practical are most necessary, as action is of more concernment than speculation; and of all practical cases, those which are of most common use are of so much greater necessity and benefit to be resolved, as the errors thereof are more universal, and therefore more prejudicial to the society of mankind. These I have selected out of many; and having turned over divers casuists, have pitched upon those decisions which I hold most conformable to enlightened reason and religion; sometimes I follow them, and sometimes I leave them for a better guide.” He divides his work into four parts,--Cases of profit and traffic, Cases of life and liberty, Cases of piety and religion, and Cases matrimonial; under each of these solving a number of questions, or rather giving a number of moral dissertations.
Casuistry, as a systematic perversion of Christian morality, is now, in the Protestant world, very much unknown; though there still is, and perhaps always will be, that softening down of the strict rules of duty, to which mankind are led either by self-deceit, or by the natural desire of reconciling, with the hope of the divine favour, considerable obliquity from that path of rectitude and virtue which alone is acceptable to God. But the most striking specimen of the length to which casuistry was carried, and of the dangerous consequences which resulted from it, is furnished by the history of the maxims and sentiments of the Jesuits, that celebrated order, which combined with profound literature, and the most zealous support of Popery, an ambition that perverted their understandings, or rather induced them to employ their rational powers in the melancholy work of poisoning the sources of morality, and of casting the name and the appearance of virtue over a dissoluteness of principle and a profligacy of licentiousness, which, had they not been checked by sounder views, and byfeelings and habits favourable to morality, would have spread through the world the most degrading misery. SeeJesuits.
CATERPILLAR.חסיל. The word occurs Deut. xxviii, 38; Psa. lxviii, 46; Isa. xxxiii, 4; 1 Kings viii, 37; 2 Chron. vi, 28; Joel i, 4; ii, 25. In the four last cited texts, it is distinguished from the locust, properly so called; and in Joel i, 4, is mentioned as “eating up” what the other species had left, and therefore might be calledthe consumer, by way of eminence. But the ancient interpreters are far from being agreed what particular species it signifies. The Septuagint in Chronicles, and Aquila in Psalms, render it βροῦχος: so the Vulgate in Chronicles and Isaiah, and Jerom in Psalms,bruchus, the chafer, which is a great devourer of leaves. From the Syriac version, however, Michaëlis is disposed to understand it thetaupe grillon, “mole cricket,” which, in its grub state, is very destructive to corn and other vegetables, by feeding on their roots. SeeLocust.
CATHOLIC denotes what is general or universal. The rise of heresies induced the primitive Christian church to assume to itself the appellation ofcatholic, as being a characteristic to distinguish itself from them. The Romish church now proudly assumes the titlecatholic, in opposition to all who have separated from her communion, and whom she considers as heretics and schismatics, while she herself remains the only true and Christian church. The church of Christ is called catholic, because it extends throughout the world, and endures through all time.
2.Catholic,general, Epistles. They are seven in number; namely, one of James, two of Peter, three of John, and one of Jude. They are called catholic, because directed to Christian converts generally, and not to any particular church. Hug, in his “Introduction to the New Testament,” takes another view of the import of this term, which was certainly used at an early period, as by Origen and others:--“When the Gospels and Acts of the Apostles constituted one peculiar division, the works of Paul also another, there still remained writings of different authors, which might likewise form a collection of themselves, to which a name must be given. It might most aptly be calledthe common collection, καθολικὸν σύνταγμα, of the Apostles, and the treatises contained in it, κοιναὶ and καθολικαὶ, which are commonly used by the Greeks as synonyms. For this we find a proof even in the most ancient ecclesiastical language. Clemens Alexandrinus calls the epistle which was despatched by the assembly of the Apostles, Acts xv, 23, the ‘catholic epistle,’ as that in which all the Apostles had a share, την ἐπιστολὴν καθολικὴν τῶν Ἀποστόλων ἅπαντων. Hence our seven epistles are catholic, or epistles ofallthe Apostles who are authors.”
CAVES, or CAVERNS. The country of Judea, being mountainous and rocky, is in many parts full of caverns, to which allusions frequently occur in the Old Testament. At Engedi, in particular, there was a cave so large, that David, with six hundred men, hid themselves in the sides of it, and Saul entered the mouth of the cave without perceiving that any one was there, 1 Sam. xxiv. Josephus tells us of a numerous gang of banditti, who, having infested the country, and being pursued by Herod with his army, retired into certain caverns, almost inaccessible, near Arbela in Galilee, where they were with great difficulty subdued. “Beyond Damascus,” says Strabo, “are two mountains, called Trachones, from which the country has the name of Trachonitis; and from hence, toward Arabia and Iturea, are certain rugged mountains, in which there are deep caverns; one of which will hold four thousand men.” Tavernier, in his “Travels in Persia,” speaks of a grotto between Aleppo and Bir, that would hold near three thousand horse. And Maundrel assures us, that “three hours distant from Sidon, about a mile from the sea, there runs along a high rocky mountain, in the sides of which are hewn a multitude of grottoes, all very little differing from each other. They have entrances about two foot square. There are of these subterraneous caverns two hundred in number. It may, with probability, at least, be concluded that these places were contrived for the use of the living, and not of the dead.” These extracts may be useful in explaining such passages of Scripture as the following: “Because of the Midianites, the children of Israel made them dens which are in the mountains, and caves, and strong holds,” Judges vi, 2. To these they betook themselves for refuge in times of distress and hostile invasion:--“When the men of Israel saw that they were in a strait, for the people were distressed, then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits,” 1 Sam. xiii, 6. See also Jer. xli, 9: “To enter into the holes of the rocks and into the caves of the earth,” became with the prophets a very proper and familiar image to express a state of terror and consternation. Thus Isa. ii, 19: “They shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth.”
CEDAR,ארז. The cedar is a large and noble evergreen tree. Its lofty height, and its far extended branches, afford spacious shelter and shade, Ezek. xxxi, 3, 6, 8. The wood is very valuable; is of a reddish colour, of an aromatic smell, and reputed incorruptible. This is owing to its bitter taste, which the worms cannot endure, and to its resin, which preserves it from the injuries of the weather. The ark of the covenant, and much of the temple of Solomon, and that of Diana at Ephesus, were built of cedar. The tree is much celebrated in Scripture. It is called, “the glory of Lebanon,” Isa. lx, 13. On that mountain it must in former times have flourished in great abundance. There are some cedars still growing there which are prodigiously large. But the travellers who have visited the place within these two or three centuries, and who describe trees of vast size, inform us that their number isdiminished greatly; so that, as Isaiah says, “a child may number them,” Isa. x, 19. Maundrell measured one of the largest size, and found it to be twelve yards and six inches in girt, and yet sound; and thirty-seven yards in the spread of its boughs. Gabriel Sionita, a very learned Syrian Maronite, who assisted in editing the Paris Polyglott, a man worthy of all credit, thus describes the cedars of mount Lebanon, which he had examined on the spot: “The cedar grows on the most elevated part of the mountain, is taller than the pine, and so thick, that five men together could scarcely encompass one. It shoots out its branches at ten or twelve feet from the ground: they are large and distant from each other, and are perpetually green. The wood is of a brown colour, very solid and incorruptible, if preserved from wet. The tree bears a small cone like that of thepine.”pine.”
CELSUS. A Pagan philosopher of the second century, who composed a work against Christianity, in which he so expressly refers to the facts of the Gospels, and to the books of the New Testament, as to have furnished important undesigned testimony to their antiquity and truth.
CEMETERY. SeeSepulchre.
CENSER, a sacred instrument made use of in the religious rites of the Hebrews. It was a vase which contained incense to be used in sacrifice. When Aaron made an atonement for himself and his house, he was to take a censer full of burning coals of fire from off the altar of the Lord, Lev. xvi, 12. And Solomon, when he provided furniture for the temple of the Lord, made, among other things, censers of pure gold, 1 Kings vii, 50.
CENTURION, an officer in the Roman army, who, as the term indicates, had the command of a hundred men, Matt. viii, 5, &c.
CEPHAS, Κηφᾶς, fromכיפא, arock. The Greek Πέτρος, and the LatinPetrus, have the same signification. SeePeter.
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 in which the ministers of religion perform their sacred functions, and direct or lead the worship of the people. In 1646, M. Ponce, published a history of ancient ceremonies, showing the rise, growth, and introduction of each rite into the church, and its gradual advancement to superstition. Many of them were borrowed from Judaism, but more from Paganism. In all religions adapted to the nature of man there must be some positive institutions for fixing the mind upon spiritual objects, and counteracting that influence of material things upon habits and pursuits which is, and must be, constantly exerted. Without such institutions, religion might be preserved, indeed, by a few of superior understanding and of strong powers of reflection; but among mankind in general all trace of it would soon be lost. When the end for which they are appointed is kept in view, and the simple examples of the New Testament are observed, they are of vast importance to the production both of pious feelings and of virtuous conduct; but there has constantly been a propensity in the human race to mistake the means for the end, and to consider themselves as moral and religious, when they scrupulously observe what was intended to produce morality and religion. The reason is obvious: ceremonial observances can be performed without any great sacrifice of propensities and vices; they are palpable; when they are observed by men who, in the tenor of public life, do not act immorally, they are regarded by others as indicating high attainments in virtue; and through that self-deceit which so wonderfully misleads the reason, and inclines it to minister to the passions which it should restrain, men have themselves become persuaded that their acknowledgment of divine authority, implied in their respect to the ritual which that authority is conceived to have sanctioned, may be taken as a proof that they have nothing to apprehend from the violation of the law under which they are placed. But, whatever be the causes of this, the fact itself is established by the most extensive and the most incontrovertible evidence. We find it, indeed, wherever mankind have had notions of superior power, and of their obligation to yield obedience to the will of the supreme Being.
Under the system of polytheism which prevailed in the most enlightened nations previous to the publication of Christianity, this was carried so far, that the connection between religion and morality was in a great degree dissolved, rites and ceremonies, sacrifices and oblations, were all that it was thought requisite to observe; when these were carefully performed, there was no hesitation in ascribing piety to the persons who did perform them, however deficient they might be in virtuous and pious dispositions. Even under the Mosaical dispensation, proceeding as it did, immediately from heaven, and adapted, as in infinite wisdom it was, to the situation of those to whom it was given, the same evil early began to be experienced; and although it was lamented and exposed by the prophets, and the most enlightened men among the Jews, it was so far from being eradicated, that it continued to acquire strength, till it was exhibited in all its magnitude in the character prevalent among the Pharisees at the period of Christ’s manifestation. With this highly popular and revered class of men, religion was either merely a matter of ceremony, or was employed, for base and interested purposes, to cast a veil of sanctity over their actions. They said long prayers, but it was for a show; they gave alms, but it was after they had sounded a trumpet, that the eye of man might be fixed upon their beneficence; and, as to the point now under review, they were most strikingly described by our Saviour, when he said of them, “They pay tithe of mint, and anise, and cummin, but they neglect the weightier matters of the law, justice, and mercy, and truth.” The Christian religion not only expressly guards against an evil which had become so prevalent, but its whole spirit is at variance with it, its own ceremonial observancesbeing few, and obviously emblematical of whatever is excellent and holy. But still the Gospel finds human nature as other religions found it; and ecclesiastical history, even from the earliest periods, shows with what astonishing perverseness, and with what wonderful ingenuity, men departed from the simplicity of Christianity, and substituted in its room the most childish, and often the most pernicious, practices and observances. Thepowerof godliness was lost informs; and the innovations of a profanewill-worshipbecame almost innumerable. The effect was, that men regarded God as less concerned with the moral conduct of his creatures, than with thequantumofservicethey performed in his temples; and religion and morals were so disjoined, that one became the substitute for the other, to the universal corruption of the Christian world.
CERINTHIANS. Of Cerinthus, the founder of this sect, Dr. Burton gives the following account: Cerinthus is said to have been one of those Jews who, when St. Peter returned to Jerusalem, expostulated with him for having baptized Cornelius, Acts xi, 2. He is also stated to have been one of those who went down from Judea to Antioch, and said, “Except ye be circumcised after the manner of Moses, ye cannot be saved,” Acts xv, 1. According to the same account, he was one of the false teachers who seduced the Galatians to Judaism; and he is also charged with joining in the attack which was made upon St. Paul, for polluting the temple by the introduction of Greeks, Acts xxi, 27, 28. I cannot find any older authority for these statements than that of Epiphanius, who wrote late in the fourth century, and is by no means worthy of implicit credit. He asserts, also, that Cerinthus was one of the persons alluded to by St. Luke, as having already undertaken to write the life of Jesus. But all these stories I take to be entirely inventions; and there is no evidence that Cerinthus made himself conspicuous at so early a period. Irenæus speaks of the heresy of the Nicolaitans, as being considerably prior to that of the Cerinthians. According to the same writer, Carpocrates also preceded Cerinthus; and if it be true, as so many of the fathers assert, that St. John wrote his Gospel expressly to confute this heresy, we can hardly come to any other conclusion, than that it was late in the first century when Cerinthus rose into notice. He appears undoubtedly to have been a Jew; and there is evidence that, after having studied philosophy in Egypt, he spread his doctrines in Asia Minor. This will account for his embracing the Gnostic opinions, and for his exciting the notice of St. John, who resided at Ephesus. He was certainly a Gnostic in his notion of the creation of the world, which he conceived to have been formed by angels; and his attachment to that philosophy may explain what otherwise seems inconsistent, that he retained some of the Mosaic ceremonies, such as the observance of Sabbaths and circumcision; though, like other Gnostics, he ascribed the law and the prophets to the angel who created the world. This adoption or rejection of different parts of the same system was a peculiar feature of the Gnostic philosophy; and the name of Cerinthus probably became eminent, because he introduced a fresh change in the notion concerning Christ. The Gnostics, like their leader, Simon Magus, had all of them been Docetæ, and denied the real humanity; but Cerinthus is said to have maintained that Jesus had a real body, and was the son of human parents, Joseph and Mary. In the other points he agreed with the Gnostics, and believed that Christ was one of the æons who descended on Jesus at his baptism. It is difficult to ascertain who was the first Gnostic that introduced this opinion. Some writers give the merit of it to Ebion; and yet it is generally said that Cerinthus and Ebion agreed in their opinions concerning Christ, and that Cerinthus preceded Ebion. Again Carpocrates is said to have held the same sentiments; and he is placed by Irenæus before Cerinthus: so that it is difficult, if not impossible, to decide the chronological precedence of these heretics. Perhaps the safest inference to draw from so many conflicting testimonies is this: that Carpocrates was the first Gnostic of eminence who was not a Docetist; but that the notion of Jesus being born of human parents was taught more explicitly and with more success by Cerinthus. Carpocrates is reported to have been distinguished by the gross immorality of his life; and whatever we may think of the imputations cast upon the Gnostics in general, it seems impossible to deny that this person, at least, professed and practised a perfect liberty of action. There is also strong evidence that in this instance Cerinthus followed his example.
There is a peculiar doctrine ascribed to this heretic, which, if it originated with him, may well account for the celebrity of his name. Cerinthus has been handed down as the first person who held the notion of a millennium; and though the fathers undoubtedly believed that, previous to the general resurrection, the earth would undergo a renovation, and the just would rise to enjoy a long period of terrestrial happiness, yet there was a marked and palpable difference between the millennium of the fathers and that of Cerinthus. The fathers conceived this terrestrial happiness to be perfectly pure and freed from the imperfections of our nature; but Cerinthus is said to have promised his followers a millennium of the grossest pleasures and the most sensual gratifications. It is singular that all the three sources, to which we may trace the Gnostic doctrines, might furnish some foundation for this notion of a millennium. Thus Plato has left some speculations concerning the “great year,” when, after the expiration of thirty-six thousand years, the world was to be renewed, and the golden age to return. It was the belief of the Persian magi, according to Plutarch, that the time would come, when Ahreman, or the evil principle, would be destroyed; when the earth would lose its impediments and inequalities, and all mankind would be of one language, and enjoy uninterrupted happiness. It was taught, in the Cabbala, that the worldwas to last six thousand years, which would be followed by a period of rest for a thousand years more. There appears in this an evident allusion, though on a much grander scale, to the sabbatical years of rest. The institution of the jubilee, and the glowing descriptions given by the prophets of the restoration of the Jews, and the reign of the Messiah, may have led the later Jews to some of their mystical fancies; and when all these systems were blended together by the Gnostics, it is not strange, if a millennium formed part of their creed long before the time of Cerinthus. It seems probable, however, that he went much farther than his predecessors in teaching that the millennium would consist in a course of sensual indulgence; and it may have been his notions upon this subject, added to those concerning the human nature of Christ, which led him to maintain, contrary to the generality of Gnostics, that Christ had not yet risen, but that he would rise hereafter. The Gnostics, as we have seen, denied the resurrection altogether. Believing Jesus to be a phantom, they did not believe that he was crucified; and they could not therefore believe that he had risen. But Cerinthus, who held that Jesus was born, like other human beings, found no difficulty in believing literally that he was crucified; and he is said also to have taught that he would rise from the dead at some future period. It is most probable that this period was that of the millennium; and the words of St. John in the Revelation would easily be perverted, where it is said of the souls of the martyrs, that “they lived and reigned with Christ a thousand years,” Rev. xx, 4.
CHALCEDONY, χαλκηδών, Rev. xxi, 19; a precious stone. Arethas, who has written an account of Bithynia, says that it was so called from Chalcedon, a city of that country, opposite to Byzantium; and it was in colour like a carbuncle. Some have supposed this also to be the stone calledנפך, translated “emerald,” Exodus xxviii, 18.
CHALDEA, or Babylonia, the country lying on both sides of the Euphrates, of which Babylon was the capital; and extending southward to the Persian Gulf, and northward into Mesopotamia, at least as far as Ur, which is called Ur of the Chaldees. This country had also the name of Shinar. SeeBabylon.
CHALDEAN PHILOSOPHY claims attention on account of its very high antiquity. The most ancient people, next to the Hebrews, among the eastern nations, who appear to have been acquainted with philosophy, in its more general sense, were the Chaldeans; for though the Egyptians have pretended that the Chaldeans were an Egyptian colony, and that they derived their learning from Egypt, there is reason to believe that the kingdom of Babylon, of which Chaldea was a part, flourished before the Egyptian monarchy; and that the Egyptians were rather indebted to the Chaldeans, than the Chaldeans to the Egyptians. Nevertheless, the accounts that have been transmitted to us by the Chaldeans themselves, of the antiquity of their learning, are blended with fable, and involved in considerable uncertainty. There are other circumstances, independently of the antiquity of the Chaldean philosophy, which render our knowledge of it imperfect and uncertain. We derive our acquaintance with it from other nations, and principally from the Greeks, whose vanity led them to despise and misrepresent the pretended learning of barbarous nations. The Chaldeans also adopted a symbolical mode of instruction, and transmitted their doctrines to posterity under a veil of obscurity, which it is not easy to remove. To all which, we may add that, about the commencement of the Christian æra, a race of philosophers sprung up, who, with a view of gaining credit to their own wild and extravagant doctrines, passed them upon the world as the ancient wisdom of the Chaldeans and Persians, in spurious books, which they ascribed to Zoroaster, or some other eastern philosopher. Thus, the fictions of these impostors were confounded with the genuine dogmas of the ancient eastern nations. Notwithstanding these causes of uncertainty, which perplex the researches of modern inquirers into the distinguishing doctrines and character of the Chaldean philosophy, it appears probable that the philosophers of Chaldea were the priests of the Babylonian nation, who instructed the people in the principles of religion, interpreted its laws, and conducted its ceremonies. Their character was similar to that of the Persian magi, and they are often confounded with them by the Greek historians. Like the priests in most other nations, they employed religion in subserviency to the ruling powers, and made use of imposture to serve the purposes of civil policy. Accordingly, Diodorus Siculus relates, that they pretended to predict future events by divination, to explain prodigies, and interpret dreams, and to avert evils, or confer benefits, by means of augury and incantations. For many ages, they retained a principal place among diviners. In the reign of Marcus Antonius, when the emperor and his army, who were perishing with thirst, were suddenly relieved by a shower, the prodigy was ascribed to the power and skill of the Chaldean soothsayers. Thus accredited for their miraculous powers, they maintained their consequence in the courts of princes. The principal instrument which they employed in support of their superstition, was astrology. The Chaldeans were probably the first people who made regular observations upon the heavenly bodies, and hence the appellation of Chaldean became afterward synonymous with that of astronomer. Nevertheless all their observations were applied to the sole purpose of establishing the credit of judicial astrology; and they employed their pretended skill in this art, in calculating nativities, foretelling the weather, predicting good and bad fortune, and other practices usual with impostors of this class. While they taught the vulgar that all human affairs are influenced by the stars, and professed to be acquainted with the nature and laws of their influence, and consequently to possess a power of prying into futurity, they encouraged muchidle superstition, and many fraudulent practices. Hence other professors of these mischievous arts were afterward called Chaldeans, and the arts themselves were called Babylonian arts. Among the Romans these impostors were so troublesome, that, during the time of the republic, it became necessary to issue an edict requiring the Chaldeans, or mathematicians, (by which latter appellation they were commonly known,) to depart from Rome and Italy within ten days; and, afterward, under the emperors, these soothsayers were put under the most severe interdiction.
The Chaldean philosophy, notwithstanding the obscurity that has rendered it difficult of research, has been highly extolled, not only by the orientals and Greeks, but by Jewish and Christian writers: but upon recurring to authorities that are unquestionable, there seems to be little or nothing in this branch of the barbaric philosophy which deserves notice. The following brief detail will include the most interesting particulars. From the testimony of Diodorus, and also from other ancient authorities, collected by Eusebius, it appears, that the Chaldeans believed in God, the Lord and Parent of all, by whose providence the world is governed. From this principle sprung their religious rites, the immediate object of which was a supposed race of spiritual beings or demons, whose existence could not have been imagined, without first conceiving the idea of a supreme Being, the source of all intelligence. The belief of a supreme Deity, the fountain of all the divinities which were supposed to preside over the several parts of the material world, was the true origin of all religious worship, however idolatrous, not excepting even that which consisted in paying divine honours to the memory of dead men. Beside the supreme Being, the Chaldeans supposed spiritual beings to exist, of several orders; gods, demons, heroes: these they probably distributed into subordinate classes, agreeably to their practice of theurgy or magic. The Chaldeans, in common with the eastern nations in general, admitted the existence of certain evil spirits, clothed in a vehicle of grosser matter; and in subduing or counteracting these, they placed a great part of the efficacy of their religious incantations. These doctrines were the mysteries of the Chaldean religion, imparted only to the initiated. Their popular religion consisted in the worship of the sun, moon, planets, and stars, as divinities, after the general practice of the east, Job xxxi, 27. From the religious system of the Chaldeans were derived two arts, for which they were long celebrated; namely, magic and astrology. Their magic, which should not be confounded with witchcraft, or a supposed intercourse with evil spirits, consisted in the performance of certain religious ceremonies or incantations, which were supposed, by the interposition of good demons, to produce supernatural effects. Their astrology was founded upon the chimerical principle, that the stars have an influence, either beneficial or malignant, upon the affairs of men, which may be discovered, and made the certain ground of prediction, in particular cases; and the whole art consisted in applying astronomical observations to this fanciful purpose, and thus imposing upon the credulity of the vulgar.
CHAMBER. SeeUpper Room.
CHAPTERS. The New Testament was early portioned out into certain divisions, which appear under various names. The custom of reading it publicly in the Christian assemblies after the law and the prophets, would soon cause such divisions to be applied to it. The law and the prophets were for this end already divided intoparashimandhaptaroth, and the New Testament could not long remain without being treated in the same way. The distribution into church lessons was indeed the oldest that took place in it. The Christian teachers gave the name ofpericopes, to the sections read as lessons by the Jews. Justin Martyr avails himself of this expression, when he quotes prophetical passages. Such is the case also in Clemens of Alexandria; but this writer also gives the name of ϖερικόπαι to larger sections of the Gospels and St. Paul’s Epistles.Pericopestherefore were nothing else but ἀναγνώσματα, church lessons, or sections of the New Testament, which were read in the assemblies after Moses and the Prophets. In the third century another division also into κεφαλαία occurs. Dionysius of Alexandria speaks of them in reference to the Apocalypse, and the controversies respecting it. Some, says he, went through the whole book, from chapter to chapter, to show that it bore no sense. In the fifth century Euthalius produced again a division into chapters, which was accounted his invention. He himself however lays claim to nothing more than having composed τὴν τῶν κεφαλαίων ἐκθεσίν, the summaries of the contents of the chapters in the Acts of the Apostles and the Catholic Epistles. In the Epistles of St. Paul, not even these are his property; but they are derived “from one of the wisest of the fathers, and worshippers of Christ,” as he himself says, and he only incorporated them into his stichometrical edition of the New Testament. The chapters must, therefore, have been in existence before Euthalius, if the father whom he mentions composed notices of their contents. But how old they are cannot easily be known. The Euthalian κεφαλαία are distinguished from thepericopes, or reading portions, by their extent. The Jews had divided the law into fifty-threeparashim, according to the number of the Sabbaths, taking into account the leap year. Nearly so distributed were the Acts of the Apostles, St. Paul’s and the Catholic Epistles, according to the Alexandrine ritual, which Euthalius follows in his stichometrical edition, namely, into fifty-sixpericopes; three more than the number of κουριάκαι ἡμέραι, Sundays, probably for three festivals, which might be observed at Christmas, Easter, and Whitsuntide. The Gospels too had naturally in the same way manypericopes. Such in older times was the practice in Asia also; for Justin says, that the believers there assemble themselves for prayer and readingon Sunday only, ἐν τῇ τοῦ ἡλίου ἡμερᾷ. Since then the whole New Testament was distributed into so few sections, these must necessarily have been great, and apericopein Euthalius sometimes includes in it four, five, and even six chapters. We have spoken hitherto only of the chapters of the Acts of the Apostles and the Epistles. In the Gospels there occur to us κεφαλαία of two sorts, the greater and the lesser. The lesser are the Ammonian which Eusebius rejected, after which he composed his ten canons in order to point out in the Monotessaron of Ammonius the respective contents of every Evangelist. He has explained himself in the Epistle to Carpianus on their use, and on the formation of his ten canons, where he names his sections sometimes κεφαλαία, sometimes ϖερικόπαι. Matthew has three hundred and fifty-five of these, Mark two hundred and thirty-six, Luke three hundred and forty-two, and John two hundred and thirty-two. The other chapters are independent of these, which from their extent are also named the greater. Of these, Matthew contains sixty-eight, Mark forty-nine, Luke eighty-three, and John only eighteen. There are but very few manuscripts which have not both of them together. As to the church lessons, to come back to them once more, various alterations took place in them. As the festival days multiplied, the old division could no longer subsist, and in many churches thepericopeswere shortened. At last as the ritual of ceremonies was enlarged, only certain portions were extracted from the Gospels, the Acts of the Apostles, and the Epistles, which sometimes were very short. A codex of this sort was termed ἐκλογάδιον; in reference to the Gospels alone, εὐαγγελιϛάριον; and in respect to the other books, ϖραξαπόϛολος. This seems to have taken place among the Latins much earlier than among the Greeks. There are perfectly credible testimonies, which establish such an arrangement among the former at the middle of the fifth century, at which date nothing of the kind is perceptible among the latter. The expression, ϖραξαπόϛολος, appears indeed frequently in the Typicum of St. Sabas, who died in the beginning of the fifth century. But the Greeks do not disavow, that this Typicum or monastic ritual was not by himself, that it perished in the invasions of the barbarians, and was composed anew by John of Damascus, with referencesmemoriter, [from memory,] to that of Sabas. He lived toward the middle of the eighth century, and with an earlier notice of lectionaries among the Greeks we are not acquainted. Finally, our present chapters come, as it is well known, from Cardinal Hugo de St. Cher, who in the twelfth century composed a concordance, and to this end distributed the Bible according to his own discretion into smaller portions. They are now moreover generally admitted in the editions of the Hebrew and Greek texts. The verses, however, are from Robert Stephens, who first introduced them in his edition of the New Testament, A. D. 1551. His son, Henry Stephens, was the first to record this for the information of posterity, in the preface to his Greek Concordance to the New Testament; in which he says, that two facts connected with it equally demand our admiration: “The first is, that my father, while travelling from Paris to Lyons, finished this division of each chapter into verses, and indeed the greater part of it [inter equitandum] when riding on his horse. The second fact is, that, a short time prior to this journey, while he had the matter still in contemplation, almost all those to whom he mentioned it told him plainly that he was an indiscreet man, as though he had a wish to spend his time and labour on an affair which would prove utterly useless, and which would not obtain for him any commendation, but, on the contrary, would expose him to much ridicule. But behold the result: in opposition to the opinion which condemned and discountenanced my father’s undertaking, as soon as his invention was published, every edition of the New Testament, whether in the Greek, Latin, French, German, or in any other language, which did not adopt it, was immediately discarded.” It perhaps will not be unedifying to add, that this passage has yielded mankind another proof thatLEARNINGis not always synonymous withWISDOM: for the phrase respecting riding, which occurs in it, has furnished matter of warm dispute to literary men; some of them contending thatinter equitandummeans, that Robert Stephens performed the greater part of his task while actually on horseback; but others, giving a more extended construction to the expression, assert that he was engaged in this occupation only when stopping for refreshment at inns on the road. Though the first interpretation would probably obtain the greatest number of suffrages from really learned and impartial men; yet it is quite sufficient for mankind to know, in either way, that this division into verses was completed in the course of that journey.
CHARIOTS OF WAR. The Scripture speaks of two sorts of these chariots, one for princes and generals to ride in, the other used to break the enemies battalions, by letting them loose armed with iron, which made dreadful havoc among the troops. The most ancient chariots of which we have any notice are Pharaoh’s, which were overwhelmed in the Red Sea, Exodus xiv, 7. The Canaanites, whom Joshua engaged at the waters of Merom, had cavalry and a multitude of chariots, Joshua xi, 4. Sisera, the general of Jabin, king of Hazor, had nine hundred chariots of iron in his army, Judges iv, 3. The tribe of Judah could not get possession of all the lands of their lot, because the ancient inhabitants of the country were strong in chariots of iron. The Philistines, in the war carried on by them against Saul, had thirty thousand chariots and six thousand horsemen, 1 Sam. xiii, 5. David, having taken one thousand chariots of war from Hadadezer, king of Syria, hamstrung the horses, and burned nine hundred chariots, reserving only one hundred to himself, 2 Sam. viii, 4. Solomon had a considerable number of chariots, but we know of no military expedition in which they were employed, 1 Kingsx, 26. As Judea was a very mountainous country, chariots could be of no great use there, except in the plains; and the Hebrews often evaded them by fighting on the mountains. The kings of the Hebrews, when they went to war, were themselves generally mounted in chariots from which they fought, and issued their orders; and there was always a second chariot empty, which followed each of them, that if the first was broken he might ascend the other, 2 Chron. xxxv, 24. Chariots were sometimes consecrated to the sun; and the Scripture observes, that Josiah burned those which had been dedicated to the sun by his predecessors, 2 Kings xxiii, 11. This superstitious custom was borrowed from the Heathens, and principally from the Persians.
CHARITY, considered as a Christian grace, ought in our translation, in order to avoid mistake, to have been translatedlove. It is the love of God, and the love of our neighbour flowing from the love of God; and is described with wonderful copiousness, felicity, and even grandeur, by St. Paul, 1 Cor. xiii; a portion of Scripture which, as it shows the habitual temper of a true Christian, cannot be too frequently referred to for self-examination, and ought to be constantly present to us as our rule. 2. In the popular sense, charity is almsgiving; a duty of practical Christianity which is solemnly enjoined, and to which special promises are annexed.
CHARM. SeeDivination.
CHEBAR, a river of Chaldea, Ezek. i, 1. It is thought to have risen near the head of the Tigris, and to have run through Mesopotamia, to the south-west, and emptied itself into the Euphrates.
CHEDORLAOMER, a king of the Elamites, who were either Persians, or people bordering upon the Persians. This was one of the four confederated kings, who made war upon the five kings of the pentapolis of Sodom; and who, after having defeated them, and made themselves masters of a great booty, were pursued and dispersed by Abraham, Gen. xiv.
CHEMARIM. This word occurs only once in our version of the Bible: “I will cut off the remnant of Baal, and the name of the Chemarims (Chemarim) with the priests,” Zeph. i, 4; but it frequently occurs in the Hebrew, and is generally translated “priests of the idols,” or “priests clothed in black,” becausechamarsignifiesblackness. By this word the best commentators understand the priests of false gods, and in particular the worshippers of fire, because they were, it is said, dressed in black. Le Clerc, however, declares against this last opinion. Our translators of the Bible would seem sometimes to understand by this word the idols or objects of worship, rather than their priests. This is also the opinion of Le Clerc. Calmet observes thatcamarin Arabic signifiesthe moon, and that Isis is the same deity. “Among the priests of Isis,” says Calmet, “were those calledmelanephori, that is, wearers of black; but it is uncertain whether this name was given them by reason of their dressing wholly in black, or because they wore a black shining veil in the processions of this goddess.”
CHEMOSH,כמוש, an idol of the Moabites, Numbers xxi, 29. The name is derived from a root which in Arabic signifiesto hasten. For this reason, many believe Chemosh to be the sun, whose precipitate course might well procure it the name of swift. Some identify Chemosh with Ammon; and Macrobius shows that Ammon was the sun, whose rays were denoted by his horns. Calmet is of opinion that the god Hamanus and Apollo Chomeus, mentioned by Strabo and Ammianus Marcellinus, was Chamos, or the sun. These deities were worshipped in many parts of the east. Some, from the resemblance of the Hebrew Chamos with the Greek Comos, have thought Chamos to signify Bacchus. Jerom and most interpreters consider Chamosh and Peor as the same deity; but some think that Baal-Peor was Tammuz, or Adonis. To Chemosh Solomon erected an altar upon the Mount of Olives, 1 Kings xi, 7. As to the form of the idol Chemosh, the Scripture is silent; but if, according to Jerom, it were like Baal-Peor, it must have been of the beeve kind; as were, probably, all the Baals, though accompanied with various insignia. There can be little doubt that part of the religious services performed to Chemosh, as to Baal-Peor, consisted in revelling and drunkenness, obscenities and impurities of the grossest kinds. From Chemosh the Greeks seem to have derived their Κῶμος, called by the RomansComus, the god of feasting and revelling.
CHERETHIM.כרתים. Cherethim, or Cherethites, are denominations for the Philistines: “I will stretch out mine hand upon the Philistines, and will cut off the Cherethim, and destroy the remnant of the sea coast,” Ezek. xxv, 16. Zephaniah, exclaiming against the Philistines, says, “Wo unto the inhabitants of the sea coasts, the nation of the Cherethites,” Zeph. ii, 5. It is said, 1 Sam. xxx, 14, that the Amalekites invaded the south of the Cherethites; that is, of the Philistines. David, and some of the kings, his successors, had guards called Cherethites and Pelethites, 2 Sam. xv, 18; xx, 7. Calmet thinks that they were of the country of the Philistines; but several expositors of our own country are of a different opinion. “We can hardly suppose,” say the latter, “that David would employ any of these uncircumcised people as his body-guard, or that the Israelitish soldiers would have patiently seen foreigners of that nation advanced to such places of honour and trust.” It may, therefore, be inferred that guards were called Cherethites, because they went with David into Philistia, where they continued with him all the time he was under the protection of Achish. These were the persons who accompanied David from the first, and who remained with him in his greatest distresses; and it is no wonder, if men of such approved fidelity should be chosen for his body-guard. Beside, it is not uncommon for soldiers to derive their names, not from the place of their nativity, but of their residence.
CHERUB.כרב, pluralכרבים. It appears, from Gen. iii, 29, that this is a name given to angels; but whether it is the name of a distinct class of celestials, or designates the same order as the seraphim, we have no means of determining. But the termcherubimgenerally signifies those figures which Moses was commanded to make and place at each end of the mercy seat, or propitiatory, and which covered the ark with expanded wings in the most holy place of the Jewish tabernacle and temple. See Exodus xxv, 18, 19. The original meaning of the term, and the shape or form of these, any farther than that they werealata animata, “winged creatures,” is not certainly known. The word in Hebrew is sometimes taken for a calf or ox; and Ezekiel, x, 14, sets down the face of a cherub as synonymous to the face of an ox. The wordcherub, in Syriac and Chaldee, signifies to till or plough, which is the proper work of oxen.Cherubalso signifies strong and powerful. Grotius says they were figures much like that of a calf; and Bochart, likewise, thinks that they were more like the figure of an ox than any thing beside; and Spencer is of the same mind. But Josephus says they were extraordinary creatures of a figure unknown to mankind. The opinion of most critics, taken, it seems, from Ezek. i, 9, 10, is, that they were figures composed of parts of various creatures; as a man, a lion, an ox, an eagle. But certainly we have no decided proof that the figures placed in the holy of holies, in the tabernacle, were of the same form with those described by Ezekiel. The contrary, indeed, seems rather indicated, because they lookeddownupon the mercy seat, which is an attribute not well adapted to a four-faced creature, like the emblematical cherubim seen by Ezekiel.
The cherubim of the sanctuary were two in number; one at each end of the mercy seat; which, with the ark, was placed exactly in the middle, between the north and south sides of the tabernacle. It was here that atonement was made, and that God was rendered propitious by the high priest sprinkling the blood upon and before the mercy seat, Lev. xvi, 14, 15. Here the glory of God appeared, and here he met his high priest, and by him his people, and from hence he gave forth his oracles; whence the whole holy place was calledדביר,the oracle. These cherubim, it must be observed, had feet whereon they stood, 2 Chron. iii, 13; and their feet were joined, in one continued beaten work, to the ends of the mercy seat which covered the ark: so that they were wholly over or above it. Those in the tabernacle were of beaten gold, being but of small dimensions, Exod. xxv, 18; but those in the temple of Solomon were made of the wood of the olive tree overlaid with gold; for they were very large, extending their wings to the whole breadth of the oracle, which was twenty cubits, 1 Kings vi, 23–28; 2 Chron. iii, 10–13. They are called “cherubim of glory,” not merely or chiefly on account of the matter or formation of them, but because they had the glory of God, or the glorious symbol of his presence, “the Shekinah,” resting between them. As this glory abode in the inward tabernacle, and as the figures of the cherubim represented the angels who surround the manifestation of the divine presence in the world above, that tabernacle was rendered a fit image of the court of heaven, in which light it is considered every where in the Epistle to the Hebrews. See chapters iv, 14; viii, 1; ix, 8, 9, 23, 24; xii, 22, 23.
The cherubim, it is true, have been considered by the disciples of Mr. Hutchinson as designed emblems of Jehovah himself, or rather of the Trinity of Persons in the Godhead, with man taken into the divine essence. But that God, who is a pure Spirit, without parts or passions, perfectly separate and remote from all matter, should command Moses to make material and visible images or emblematical representations of himself, is utterly improbable: especially, considering that he had repeatedly, expressly, and solemnly forbidden every thing of this kind in the second commandment of the moral law, delivered from Mount Sinai, amidst thunder and lightning, “blackness, darkness, and tempest,” pronouncing with an audible and awful voice, while “the whole mount quaked greatly, and the sound of the trumpet waxed louder and louder, Thou shalt not make unto thee any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth.” Hence the solemn caution of Moses, Deut. iv, 15, &c: “Take ye good heed unto yourselves, (for ye saw no manner of similitude on the day the Lord spake unto you in Horeb out of the midst of the fire,) lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, of any beast that is on the earth, of any winged fowl that flieth in the air, of any thing that creepeth on the ground, of any fish that is in the waters.” Hence God’s demand by his prophet: “To what will ye liken me, or shall I be equal, saith the Holy One?” And hence the censure of the inspired penman, Psalm cvi, 20: “They changed their glory into the similitude of an ox that eateth grass.” Add to this, that in most or all of the places where the cherubim are mentioned in the Scriptures, God is expressly distinguished from them. Thus, “He,” the Lord, “placed at the east of the garden cherubim, and a flaming sword,” Gen. iii, 24. “He rode on a cherub and did fly,” Psalm xviii, 10. “He sitteth between the cherubim,” Psalm xcix, 1. “He dwelleth between the cherubim,” Psalm lxxx, 1. We also read of “the glory of the God of Israel going up, from the cherub whereupon he was, to the threshold of the house,” Ezek. ix, 3. And again, “The glory of the Lord went up from the cherub, and the court was full of the brightness of the Lord’s glory,” Ezek. x, 4. And again, “The glory of the Lord departed from off the threshold, and stood over the cherubim,” Ezek. x, 18. In all these passages the glory of the Lord, that is, the Shekinah, the glorious symbol of his presence, is distinguished from the cherubim; andnot the least intimation is given in these passages, or any others, of the Scripture, that the cherubim were images or emblematical representations of him. Mr. Parkhurst’s laborious effort to establish Mr. Hutchinson’s opinion on the subject of the cherubim, in his Hebrew Lexicon,sub voce, is so obviously fanciful and contradictory, that few will be converted to this strange opinion. It seems much more probable that, as most eminent divines have supposed, the cherubim represented the angels who surround the divine presence in heaven. Accordingly, they had their faces turned toward the mercy seat, where God was supposed to dwell, whose glory the angels in heaven always behold, and upon which their eyes are continually fixed; as they are also upon Christ, the true propitiatory, which mystery of redemption they “desire,” St. Peter tells us, “to look into,” 1 Peter i, 12: a circumstance evidently signified by the faces of the cherubim being turned inward, and their eyes fixed on the mercy seat. We may here also observe that, allowing St. Peter in this passage to allude to the cherubic figures, which, from his mode of expression, can scarcely be doubted, this amounts to a strong presumption that the cherubim represented, not so much one order, as “the angels” in general, all of whom are said to “desire to look into” the subjects of human redemption, and to all whose orders, “the principalities and powers in heavenly places, the manifold wisdom of God is made known by the church.” In Ezekiel, the cherubic figures are evidently connected with the dispensations of providence; and they have therefore appropriate forms, emblematical of the strength, wisdom, swiftness, and constancy, with which the holy angels minister in carrying on God’s designs: but in the sanctuary they are connected with the administration of grace; and they are rather adoring beholders, than actors, and probably appeared under forms more simple. As to the living creatures, improperly rendered “beasts” in our translation, Rev. iv, 7, some think them a hieroglyphical representation, not of the qualities of angels, but of those of real Christians; especially of those in the suffering and active periods of the church. The first a lion, signifying their undaunted courage, manifested in meeting with confidence the greatest sufferings; the second a calf or ox, emblematical of unwearied patience; the third with the face of a man representing prudence and compassion; the fourth a flying eagle, signifying activity and vigour. The four qualities thus emblematically set forth in these four living creatures, namely, undaunted courage, unwearied patience under sufferings, prudence united with kindness, and vigorous activity, are found, more or less, in the true members of Christ’s church in every age and nation. But others have imagined that this representation might be intended to intimate also that these qualities would especially prevail in succeeding ages of the church, in the order in which they are here placed: that is, that in the first age true Christians would be eminent for the courage, fortitude, and success, wherewith they should spread the Gospel; that in the next age they would manifest remarkable patience in bearing persecution, when they should be “killed all the day,” like calves or oxen appointed for the slaughter; that in the subsequent age or ages, when the storms of persecution were blown over, and Christianity was generally spread through the whole Roman empire, knowledge and wisdom, piety and virtue, should increase, and the church should wear the face of a man, and excel in prudence, humanity, love, and good works; and that in ages still later, being reformed from various corruptions in doctrine and practice, and full of vigour and activity, it should carry the Gospel, as upon the wings of a flying eagle, to the remotest nations under heaven, “to every kindred, and tongue, and people.” This is a thought which deserves some consideration. The four great monarchies of the earth had their prophetic emblems, taken both from metals and from beasts and birds; and it is not unreasonable to look for prophetic emblems of the one kingdom of Christ, in its varied and successive states. Perhaps, however, the most reasonable conclusion is, that, like the “living creatures” in the vision of Ezekiel, they are emblematical of the ministrations of angels in what pertains to those providential events which more particularly concern the church.