to St. Gregory the wonder-worker by the virgin Mary and St. John the evangelift, ibid. Afferts the truth of the miracles wrought by St. Babylas's reliques, i. 284. Intimates his fufpicion of what Theodoret has attefted concerning Simeon Stylites, i. 301. Cenfured, as guilty of a miftake, by Dr. Dodwell and Dr. Church, ii. 226, 227: CAXTON, William, firft fet up a printing prefs in England, v. 323, 346 & feq. His continuation of the Polychronicon, v. 327. Account of him, v. 346 & feq. His character, v. 354, 355. Catalogue of books printed by him, v. 354, 359. CELSUS fays, that the primitive Chriftians cared neither to receive nor to give any reafon of their faith, i. Intr. 79. N. Reprefents all the Chriftian wonderworkers as mere vagabonds and common cheats, i. 144. Charges the Chriftians with inferting many blafphemous paffages in the verses of the Sibyl, i. 157. N. Laughs at the Mofaic hiftory of the creation and fall, ii. 442. CEPHAS, fuppofed to be another person different from St. Peter, and one of the feventy difciples, with whom St. Paul had the difputes, ii. 272. In many copies of the epistle to the Galatians, in the firft ages of Chriftianity, where St. Peter's name is in the prefent copies, ibid. The fuppofition of another, diftinct from St. Peter, difclaimed by fome of the primitive fathers, ii. 274. CENSORS,, at Rome, their power, iv. 185, 215. When firft inftituted, 216, 217.

CERDA LA, the Jefuit, owns the custom of holy water to have been derived from paganifm, v. 96.

CEREMONIES abrogated by the fpiritual worship of the gofpel, v. 18.

CERES, of Enna: her religion celebrated through all Sicily, Her image faid to have dropped down from

v. 143.

Heaven, ibid. CHAREMON, the Egyptian, quoted by Porphyry, to fhew, that the priests of Egypt abftained from fish, and all other four-footed beasts, whose hoofs were not cloven, &c. iii. 122.

CHAPMAN, Dr. extends the fucceffion of miracles to the fifth century, i. Intr. 44, 59, 60, Stiles the third, fourth, and fifth centuries the flourishing times of miraculous powers, i. 44. Defends the miracles of the fifth century, and declares, that fome of thefe latter inftances were as well attefted, as any in the earlier ages, i. 77. Defends the fuperftitious acts of Simeon Stylites, i. 81. N. His archidiaconal charge, i. Poft. 98. His account of a plot of

the jefuits, ibid. & feq. His character of father Har douin, i. 99. Affirms, that the real neceffaries of learned authors are extremely great, i. 105. Declares, that the church of England is far inferior to the Romish, in the provifion for the emoluments of the clergy, i. 107. A defender of the primitive monks, and their miracles,

i. 108. The bufinefs of his life and studies has been to inculcate a fuperftitious veneration of the primitive fathers, and an implicit faith in ecclefiaftical history, ibid. Maintains, that the ancient fathers and primitive councils are the bulwarks of proteftantifm, ibid. Diftinguishes between St. Jerom's dogmatical and his agoniftical ftile, i. 114: Would perfuade us, that St. Jerom is the particular object of the spleen of the free-thinkers, i. 117. His defence of Simeon Stylites, i. 292, 293. His character of Theodoret, i. 293. Borrows his notions and expreffions, with relation to Theodoret, from Tillemont, ibid. Contends, that there is no better evidence for the existence of Simeon Stylites, than for his miracles, ibid. No proteftant, but he and Dr. Berriman, ever attempted to defend either the miracles, or the principles, of the fifth century, i. 302. His character of the miracles of the fifth century, i. 305. The oppofite character the true one, i. 306. Defends and extols all the extravagancies of the ancient monks, i. 307. Lefs candid than Du Pin, i. 312, 313. Afferts, that the primitive martyrs were miraculously relieved from all sense of pain, i. 336. Lays great ftrefs on the acts of Perpetua and Felicitas, as unquestionable vouchers of true miracles, i. 336, 337. N. Defends the zeal of Tertullian, and other fathers, against all flight from perfecution, i. 344. N. Defends fome miracles, even of the fifth century, the most extravagant perhaps, that any history has recorded, ii. 60. Author of the Jefuit Cabal, ii. 73. His character, ii. 74. His archidiaconal charge, ii. 76. His arguments for the extent and danger of father Hardouin's plot, ii. 78, 79. He criticises upon Dr. Middleton's copy of an antique ftone, with the names of about thirty legions upon it, ii. 93. Cenfures the doctor's exhibiting the figure of a Phallus, ii. 95. Endeavours to defend the antient fathers, ii. 110. Owns monkery to have been introduced in the third century, ii. 111. And that fuch addreffes were made in the fourth century to faints and angels, and fuch religious honours paid them, as afterwards occafioned a direct worship of them, ibid. Ac VOL. V. know

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knowledges, that prayers for the dead were in ufe among the primitive Chriftians, ii. 115.

CHARISMA: the fense of this word examined, i. 151. Affirmed by Dr. Dodwell to be peculiarly appropriated to denote extraordinary gifts, i. 150.

CHILLINGWORTH, Mr. affirms the bible to be the religion of proteftants, i. Intr. 83. Declares against the authority of the antient fathers, i, 84. Induced to embrace the Romish faith, by the popifh pretenfions to miracles, and the conformity between the doctrine of the church of Rome and that of the antient fathers, i. 94. fhews from the doctrine of the Millennium and others, the catholic church, even in the earliest ages, was not infallible in matters of faith, i. 174.

CHRISTIAN APOLOGISTS: their appeal to the Heathens for the truth of the miracles, which they atteft, examined, i. 324.

CHRISTIAN CHURCH, as it continued to increase in power and credit, fo its miraculous gifts are faid to have increased in proportion, i. 141.

CHRISTIANITY, founded on the hiftory of our Saviour's doctrine and miracles, as declared and comprised within the canon of fcripture, i. Intr. 81. No more concerned in, or affected by, the characters of the antient, than of the modern fathers of the church, i. Intr. 96. Enemies of it deny the harmony and agreement in the gofpels, ii. 299. Their objections have had little weight with the ferious and thinking part of mankind, ibid. The teftimony of its miracles, and the purity of its doctrines, the most affecting proofs of it to the Gentiles, ii. 373. Cannot be defended, but by reducing it to its original fimplicity, ibid. One of the principal incumbrances of it is the notion of the perpetual infpiration and infallibility of the apoftles and evangelifts, ii. 374An Attempt to overturn it would be criminal, though it were a mere impofture, being now established by law, derived from our ancestors, and confirmed by the belief and practice of so many ages, iii. 52. The best of all religions, iii. 56. The true way of defending it, iii. 71. The attacks upon it always turn to its advantage, iii. 272. CHRISTIANITY AS OLD AS THE CREATION : author of it profeffes a high notion of the excellency of reason, truth, and virtue; and to believe a God, a providence, and a future ftate, iii. 5. Charged, by Dr. Waterland, with giving broad hints, that incontinence in fingle perfons is one of the rights allowed by the law of nature, iii. 9. Affirms, that Christians are now ashamed of the

literal

Kiteral interpretation of the ftory of the fall, iii. 14
Author of it infinuates, that the story of the confufion
at Babel was invented to account for the variety of lan-
guages obfervable in the world, iii. 39. The defign of
It to fhew, that the Christian religion, as it is now prac-
tifed, is not only useless, but mischievous: and that the
light of reafon, or religion of nature, is the only guide
which we ought to trust to, iii. 49.
This whole fcheme
fhewn, upon the author's own principles, to be irrational
and immoral, ibid. The author's book would have been
burnt at Athens, and himself banished, iii. 55. Igno-
rance of the author in antiquity, in magnifying the mo-
deration of Pagan governments, ibid. The author of it
profeffes to have established this general doctrine, that
the Chriftian religion is nothing elfe but a republica-
tion of the law of nature, iii. 57. His want of candour,
iii. 58. Remarks upon his affertion, that God cannot
enjoin, as a part of religion, any arbitrary or pofitive
precepts, iii. 59. His blunders in points of hiftory,
iii. 64. Inconfiftency with himself, ibid. Malice to
the clergy, iii. 65. Obftinate perfeverance in his errors
once embraced, ibid.

CHRISTIANS, of Paleftine, offer themselves to death,
i. 332.

CHRYSOSTOM, St. ftiles monkery a way of life worthy of
Heaven, i. Intr. 46. Wrote three books against the op-
pugners of the monaftic life, ibid. N. Prefers a monaftic
life to that of kings, ibid. Harangues on the bleffings
reaped by the church from the reliques of martyrs, and
the daily miracles wrought by them, i. 48. His cha-
racter, i. 63. His account of the efficacy of the fign of
the crofs, i. 54. Speaks of great numbers healed by oil
from the holy lamps of martyrs, i. 55. Denies, that
miracles were performed in his time, i. 257. His books
of confolation to Stagirius, recommended by Mr. Whifton,
i.
259. N. An abstract of those books, ibid. Refolved,
when young, to retire from the world, ibid. N. Lived two
years as an Hermit, i. 262. Quits his folitude, not be-
ing able to endure the feverity of that difcipline, ibid.
Celebrates the acts and miracles of the martyr Babylas,
i. 281, 282. His history of that faint fabulous and ro-
mantic, i. 283. Harangues on the praises of St. Ignatius,
ii. 123.
Shews Cephas mentioned in epift. to Gal. ch. ii.
to have been St. Peter, ii. 274. Makes the diffenfion
between St. Peter and St. Paul the fubject of an homily,
preached at Antioch, ii. 275. Endeavours to fhew it to

Bb z

have

been wholly feigned and diffembled, ii. 275. Declares, that our Saviour introduced the penitent thief into Paradife, that no man hereafter might despair of falvation, ii. 323. Affirms, that antiently every one who believed, and was baptifed, fpoke prefently with divers tongues, ii. 390. Says, that the apoftles were illiterate, ineloquent, without any force of words or rhetoric, and that they did not speak the fame language with those, whom they perfuaded, but a foreign one, and different from all others, the Hebrew, ii. 399, 400. Says, that it was common in his days to vifit Job's dunghil in Arabia, -ii. 454. His four homilies on the parable of the rich man and Lazarus, ibid. Says, that miracles are proper only to excite fluggish and vulgar minds, and that men of fense have no occafion for them, ii. 72, 73. CHURCH, Corrupted in faith and morals, after the empire became Christian, i. 250. Defined by Dr. Thomas Deacon, ii. 6. Six commands of it collected by him, ii. 16. Certain articles of it juftly liable to exception, ii. 261. CHURCH, Dr. his books revised by some eminent, learned and judicious perfons, ii. 133. His attempt to explain ordinary grace, ii. 183. Declares, that there was no occafion for the miracles of raifing the dead to be openly performed, ii. 196.

CHURCH OF ROME, a project of a reconciliation with it formed by the leading men of the church of England, in the reign of Charles I. i. Intr. 90. The worship of it grofsly idolatrous and extravagant, v. 91. Its idolatry proved by many of our divines, v. 92.

CICERO his obfervation on the Pythian oracle applied to the miracles of the church of Rome, i. Intr. 39. His remark on prophetic madnefs, i. 224. One of the greatest masters of reason, that antiquity ever produced, iii. 19. Thinks it unworthy of God to do any thing in vain, iii. 20. Declares it to be the common opinion of all philofophers, that the Deity can neither be angry nor hurt any body, ibid. Declares against punishing a fon or grandfon, becaufe a father or grandfather had offended, iii. 21. Obferves, that religion reduces men from a favage life to humanity, iii. 50. Preffes on his Countrymen a ftrict obfervance of all the religious rites eftablished by authority, iii. 52. Declares, though an Augur himself, the whole bufinefs of Augury to be a fiction, iii. 53. Under the feigned characters in his dialogues, frequently reprefents his own thoughts, iii. 76. Of the fect of the Academics, iii. 77. In his second book