speaks of certain martyrs in Egypt||which had been carried off fourwho were kept upon the cross till teen years before by Cosroes, king they were starved to death. Pi-of Persia, upon his taking Jerulate was amazed at Jesus Christ's salem from the emperor Phocas. dying so soon, because naturally The Adoration of the Cross seems he must have lived longer if it had to have been practised in the annot been in his power to have laid cient church, inasmuch as the down his life, and to take it up heathens, particularly Julian, reagain. The thighs of the two proached the primitive christians thieves, who were crucified with with it; and we do not find that our Saviour, were broken, in order their apologists disclaimed the to hasten their death, that their charge. Mornay, indeed, asserted bodies might not remain upon the that this had been done by St. cross on the Sabbath day, John Cyril, but could not support his xix, 31, 33; and to comply with allegation at the conference of the law of Moses, which forbids Fountain-bleau. St. Helena is the bodies to be left there after said to have reduced the adoration sun-set. But, among other na-of the cross to its just principle, tions, they were suffered to re-since she adored Christ in the wood, main upon the cross a long time. not the wood itself. With such Sometimes they were devoured modifications some Protestants alive by birds and beasts of prey. have been induced to admit the Guards were appointed to observe adoration of the cross. John that none of their friends or rela-Huss allowed of the phrase, protions should take them down and vided it were expressly added, that bury them. The Roman soldiers, the adoration was relative to the who had crucified Jesus Christ and person of Christ. But, however the two thieves, continued near the Roman catholics may seem to tricrosses till the bodies were taken umph by virtue of such distinction down and buried. and mitigations, it is well known

Invention of the Cross, an an-they have no great place in their cient feast solemnized on the 3d of own practice. Imbert, the priMay, in memory of St. Helena's or of Gascony, was severely pro(the mother of Constantine) find-secuted in 1683 for telling the ing the true cross of Christ deep in people, that, in the ceremony of the ground on Mount Calvary, adoring the cross, practised in that where she erected a church for the church on Good Friday, they were preservation of part of it; the rest not to adore the wood, but Christ, being brought to Rome, and de- who was crucified on it. The cuposited in the church of the Holy | rate of the parish told them the Cross of Jerusalem. contrary. It was the wood; the Exaltation of the Cross, an an-wood they were to adore! Imbert cient feast held on the 14th of replied, it was Christ, not the September, in memory of this, wood: for which he was cited that Heraclitus restored to Mount before the archbishop of BourCalvary the true cross, in 1642, deaux, suspended from his func

tions, and even threatened with having no fixed estate in his curachains and perpetual prisonment. cy, not being instituted and inductIt little availed him to cite the ed, may be removed at pleasure by bishop of Meaux's distinction: it the bishop, or incumbent. But was answered that the church al- there are perpetual curates as well lowed it not. as temporary, who are appointed CROSS-BEARER, in the Ro- where tithes are impropriate, and mish church, the chaplain of an no vicarage endowed: these are archbishop, who bears a cross be- not removable, and the improprifore him on solemn occasions.ators are obliged to find them; Cross-bearers also denote certain some whereof have certain porofficers in the Inquisition, who tions of the tithes settled on them. make a vow before the inquisitors, Curates must subscribe the declaor their vicars, to defend the ca-ration according to the act of unitholic faith, though with the loss formity, or are liable to impriof fortune and life. Their busi-sonment. Though the condition ness is also to provide the inquisi- of curates be somewhat meliorattors with necessaries. ed by a late act, it must be con

sion.

CRUCIFIX, a cross, upon fessed that they are still, in many which the body of Christ is fast-respects, exposed to hardships: ened in effigy, used by the Roman their salaries are not equal to catholics, to excite in their minds many of the Dissenters, who have a strong idea of our Saviour's pas-nothing to depend on but the liberality of their people. Can CRUCIFIXION OF CHRIST there be a greater reproach to the See CROSS. dignified ecclesiastics of this counCRUSADE. See CROISADE. try than the comparatively miseCURATE, the lowest degree rable pittance allowed the curates, in the church of England; he who who do all the labour? Surely represents the incumbent of a they must be a set of useless bechurch, parson, or vicar, and offi-ings, to reap so little wages; or ciates in his stead: he is to be li-else they are unjustly treated!!! censed and admitted by the bishop CURIOSITY, a propensity or of the diocese, or by an ordinary disposition of the soul which inhaving episcopal jurisdiction; and clines it to inquire after new obwhen a curate hath the approbation jects, and to delight in viewing of the bishop, he usually appoints them. Curiosity is proper, when it the salary too; and, in such case, springs from a desire to know our if he be not paid, the curate hath duty, to mature our judgments, to a proper remedy in the ecclesiasti-enlarge our minds, and to regulate cal court, by a sequestration of the our conduct; but improper when profits of the benefice; but if the it wishes to know more of God, or curate be not licensed by the bi- the nature of things, than are reshop, he is put to his remedy at vealed. Curiosity also concerncommon law, where he must proveling the affairs of others is exceedthe agreement, &c. A curate ingly reprehensible." It inter

rupts," says an elegant writer,||sorious disposition casts every cha"the order, and breaks the peace racter into the darkest shade it will of society. Persons of this dis-bear. It is to be farther observed, position are dangerous troublers that all impertinent curiosity about of the world. While they con- the affairs of others tends greatly ceive themselves to be inoffensive, to obstruct personal reformation. they are sowing dissention and They who are so officiously occufeuds. Crossing the lines in which pied about their neighbours, have others move, they create confu-little leisure, and less inclination, sion, and awaken resentment. to observe their own defects, or to Hence, many a friendship has mind their own duty. From their been broken; the peace of many inquisitive researches, they find, or a family has been overthrown; imagine they find, in the behaviand much bitter and lasting dis-our of others, an apology for their cord has been propagated through own failings; and the favourite society. This disposition not only result of their inquiries generally injures the peace of others, but is, to rest satisfied with themselves. it also produces, among indivi- We should consider, also, that duals who are addicted to it, a every excursion of vain curiosity multitude of bad passions. Its about others is a subtraction from most frequent source is mere idle-that time and thought which are ness, which, in itself a vice, never due to ourselves, and to God. In fails to engender many vices more. the great circle of human affairs, The mind of man cannot be long there is room for every one to be without some food to nourish the busy, and well employed in his activity of its thoughts. The idle, own province, without encroaching who have no nourishment of this upon that of others. It is the prosort within themselves, feed their vince of superiors to direct; of inthoughts with inquiries into the feriors to obey; of the learned to conduct of their neighbours. The be instructive; of the ignorant to inquisitive and curious are always be docile; of the old to be comtalkative. A tale which the ma-municative; of the young to be licious have invented, and the advisable and diligent. In all credulous have propagated; a ru-the various relations which subsist mour which, arising from among among us in life, as husband and the multitude, and transmitted by wife, master and servants, parents one to another has, in every step and children, relations and friends, of its progress, gained fresh ad-rulers and subjects, innumerable ditions, becomes in the end the duties stand ready to be performfoundation of confident assertion, ed; innumerable calls to activity and of rash and severe judgment. present themselves on every hand, Such a disposition is entirely the sufficient to fill up with advantage reverse of that amiable spirit of and honour the whole time of charity our Lord inculcates. Cha- man." Blair's Serm. vol. iv, ser. rity, like the sun, brightens every 8; Clarke's Serm. ser. on Deut. object on which it shines: a cen- xxix, 29; Seed's Posth. Serm.ser. 7.

CURSE, the action of wishing on shore, confines himself comany tremendous evil to another.monly within the same bounds. In scripture language it signifies I knew a man who had relinthe just and awful sentence of quished the sea for a country life: God's law, condemning sinners to in the corner of his garden he suffer the full punishment of their reared an artificial mount, with a sin, Gal. iii, 10. level summit, resembling, most ac

CURSING and Swearing. See curately, a quarter-deck, not only SWEARING. in shape, but in size; and here was CUSTOM, a very comprehen- his choice walk." Such we find is sive term, denoting the manners, often the power of custom. ceremonies, and fashions of a peo- CYNICS, a sect of ancient phiple, which having turned into babit, losophers, who valued themselves and passed into use, obtain the upon their contempt of riches and force of laws. Custom and habit state, arts and sciences, and every are often confounded. By custom, thing in short, except virtue and we mean a frequent reiteration of morality. They owe their origin the same act; and by habit, the ef- and institution to Antisthenes of fect that custom has on the mind Athens, a disciple of Socrates; or the body. See HABIT. who, being asked of what use his "Viewing man," says Lord philosophy had been to him, reKames," as a sensitive being, and plied, " It enables me to live with and|plied, perceiving the influence of novelty myself." Diogenes was the most upon him, would one suspect that famous of his disciples, in whose custom has an equal influence? and life the system of this philosophy yet our nature is equally suscep-appears in its greatest perfection. tible of both; not only in different He led a most whimsical life, deobjects, but frequently in the spising every kind of convenience; same. When an object is new, it a tub serving him for a lodging, is enchanting; familiarity renders which he rolled before him whereit indifferent; and custom, after a ever he went; yet he was not the longer familiarity, makes it again more humble on account of his desirable. Human nature, diver-ragged cloak, bag, and tub. One sified with many and various day, entering Plato's house at a springs of action, is wonderful, time when there was a splendid and, indulging the expression, in-entertainment, for several persons tricately constructed. Custom hath of distinction, he jumped, in such influence upon many of our all his dirt, upon a very rich feelings, by warping and varying couch, saying, "I trample on the them, that we must attend to its pride of Plato!" "Yes," replied operations, if we would be ac- Plato, "but with still greater quainted with human nature. A pride, Diogenes!" He had the walk upon the quarter-deck, utmost contempt for all the human though intolerably confined, be-race; for he walked the streets of comes, however, so agreeable by Athens at noon day, with a lighted custom, that a sailor, in his walk lanthern in his hand, telling the

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

D.

DAMIANISTS, a denomina-New Testament, Mr. Farmer has tion in the sixth century, so called attempted to shew in his Essay on from Damian, bishop of Alexan-Dæmoniacs, p. 208, et seq. As dria. Their opinions were the same to the meaning of the word dæmon, as the Angelites, which see. in the fathers of the christian

DÆMONS, a name given by church, it is used by them in the the ancients to certain spirits or same sense as it was by the heagenii, which, they say, appeared to then philosophers, especially the men, either to do them service, or latter Platonists; that is, someto hurt them. times for departed human spirits,

Several of the heathen philoso-and at other times for such spirits phers held that there were different as had never inhabited human bokinds of dæmons; that some of dies. In the fathers, indeed, the them were spiritual substances, of word is more commonly taken in a more noble origin than the hu-an evil sense than in the ancient man race, and that others had once philosophers.

been men.

DÆMONIAC, a human being But those dæmons who were the whose volition and other mental more immediate objects of the faculties are overpowered and reestablished worship among the an-strained, and his body possessed cient nations were human spirits, and actuated by some created such as were believed to become spiritual being of superior power. dæmons, or deities, after their de- Such seems to be the determinate parture from their bodies. sense of the word; but it is dis

It has been generally thought, puted whether any of mankind that by demons we are to understand ever were in this unfortunate condevils, in the Septuagint version of dition. That the reader may form the Old Testament. Others think some judgment, we shall lay bethe world is in that version certainly fore him the arguments on both applied to the ghosts of such dead sides.

men as the heathens deified, in I. Dæmoniacs, arguments against Deut. xxxii, 17. Ps. cvi, 37. That the existence of. Those who are dæmon often bears the same mean-unwilling to allow that angels or ing in the New Testament, and devils have ever intermeddled with particularly in Acts xvii, 18. 1st the concerns of human life, urge Cor. x, 21. 1st Tim. iv, 1. Rev. ix, a number of specious arguments. 13. is shewn at large by Mr. Joseph Mede (see Works, p. 623, et seq.) That the word is applied always to human spirits in the

The Greeks and Romans of old, say they, did believe in the reality of dæmonical possession. They supposed that spiritual beings did