Psalmos, Oct. 1636.-4. Dickson.5. Horne's Commentary-On Select Psalms: 1. Hildersham's 152 Lectures on Psalm li.-2. Decoetlogon's Serm. on Psalm li.-3. Greenham on Psalm cxix. 4. Manton on Psalm cxix.-5. Owen on Psalm cxxx.-6. Luther on the 15 Psalms of Degrees.-7. Horton on Psalms iv. xlii. li. and Ixiii. On Proverbs: Dr. Mayer, Taylor, Io. Trapp. Ecclesiastes: Broughton, Wardlaw, Jermyn. Canticles: Bp. Foliot, Mercier, Sanchez, Bossuet, Cocceius, Dr. James, Ainsworth, Durham, Bishop Hall, Bishop Patrick, Dove, Trapp, Jackson, Dr. Collings, Dr. Gill, Dr. Percy, Harmer, Dr. Ďurell; but the most recent,|| and perhaps the best, is Williams' new translation with commentary, &c. where the reader will find a list of other names who have translated and written on parts of this book. Isaiah: Vitringa, Lowth, M'Culloch. Ezekiel: Greenhill, Newcome. Of the other Minor Prophets, see Commentaries on Select Paris. Gospels: See above, and article HAR- Acts: Mayer, Trapp. kins. Ephesians: Ferguson, Goodwin. servat. Miscell. Fortuita Sacra. These, together with Wolfius and Raphelius, before mentioned, says Dr. Doddridge, are books which I cannot but recommend to my young friends, as proper not only to ascertain the sense of a variety of words and phrases which occur in the apostolic writings, but also to form them to the most useful method of studying the Greek classics: those great masters of solid sense, elegant expression, just and lively painting, and masculine eloquence, to the neglect of which I cannot but ascribe that enervate, dissolute, and puerile manner of writing, which is growing so much on the present age, and will probably consign so many of its productions to speedy oblivion. See also books recommended under articles BIBLE, SCRIPTURES. COMMINATION, an office in the church of England appointed to be read on Ash Wednesday. It is substituted in the room of that godly discipline in the primitive church, by which (as the introduction to the office expresses it) "such persons as stood convicted of notorious sins were put to open penance, and punished in this world, that their souls might be saved in the day of the Lord; and that others, admonished by their example, might be the more afraid to offend." This discipline, in after ages, degenerated in the church of Rome into a formal confession of sins upon Ash Wednesday, and the empty ceremony of sprinkling ashes upon the head of the people. Our reformers wisely rejected this ceremony as mere || shadow and show; and substituted this office in its room, which is A denunciation of God's anger and judgment || against sinners; that the people, being apprised of God's wrath and indignation against their sins, might not, through want of discipline to the church, be en 1 Peter: Leighton, and N. Byfield on couraged to pursue them. the first three chapters. 2 Peter: Adam. John: Hardy on 1 Epistle, and Hawkins on the three Epistles of John. Jude: Jenkins, Manton, Otes. Revelation: Mede, Daubuz, Brightman, Peganius, Waple, Robertson, Vitringa, Pyle, Goodwin, Lowman, Sir Isaac Newton, Durham, Cradock, Dr. H. Moore, Bishop Newton, Dr. Bryce Johnston. As this article may be consulted for the purpose of obtaining information as to the best helps for understanding the Scriptures, we may add to the above: -Jacobi Elsner, Observat, Sacræ; Alberti Observ. Philolog.; Lamberti Bos, Exercitat. Philolog.; Lamberti Bos, Ob COMMISSARY, an officer of the bishop, who exercises spiritual jurisdiction in places of a diocese so far from the episcopal see, that the chancellor cannot call the people to the bishop's principal consistory court without great inconvenience. COMMUNICATING, a term made use of to denote the act of receiving the Lord's supper. Those of the reformed and of the Greek church communicate under both kinds; those of the Romish only under one. The oriental communicants receive the species of wine by a spoon; and anciently they sucked it through a pipe, as has been observed by Beat Rheanus on Tertullian. COMMUNION, in its strict and pro per sense signifies holding something in common with another, Acts ii. 42.2. In a more general sense, it denotes conformity or agreement, 2 Cor. vi. 14. Eph. v. 11.-3. It signifies converse, or friendly intercourse, wherein men contrive or consult together about matters of common concern, Luke vi. 11. Ps. iv. 4.—4. Communion is also used for the Lord's supper, because we herein make a public profession of our conformity to Christ and his laws; and of our agreement with other Christians in the spirit and faith of the Gospel. See LORD'S SUPPER. The fourth council of Lateran decrees, that every believer shall receive the communion, at least, at Easter; which seems to import a tacit desire that they should do it oftener, as in effect they did it much oftener in the primitive days. Gratian and the master of the sentences, prescribe it as a rule for the laity to communicate three times a year; at Easter, Whitsuntide, and Christmas: but in the thirteenth century the practice prevailed of never approaching the eucharist at Easter; and the council thought fit to enjoin it then by a law, lest their coldness and remissness should go farther still: and the council of Trent renewed the same injunction, and recommended frequent communion without enforcing it by an express decree. In the ninth century the communion was still received by the laity in both kinds, or rather the species of bread was dipped in the wine, as is owned by the Romanists themselves. M. de Marca observes, that they received it at first in their hands; and believes the communion under one kind alone to have had its rise in the West, under pope Urban II. in 1096, at the time of the conquest of the Holy Land. It was more solemnly enjoined by the council of Constance, in 1414. The twenty-eighth canon of the council of Clermont enjoins the communion to be received under both kinds distinctly; adding, however, two exceptions, the one of necessity, the other of caution; the first in favour of the sick, and the second of the abstemious, or those who had an aversion for wine. It was formerly a kind of canonical punishment for clerks guilty of any crime to be reduced to lay communion; i. e. only to receive it as the laity did, viz. under one kind. They had another punishment of the same nature, though under a different name, called foreign communion, to which the canons frequently condemned their bishops and other clerks. This punishment was not any excommunication or deposition, but a kind of suspension from the function of the order, and a degradation from the rank they held in the church. It had its name because the communion was only granted to the criminal on the foot of a foreign clerk; i. e. being reduced to the lowest of his order, he took his place after all those of his rank, as all clerks, &c. did in the churches to which they did not belong. The second council of Agda orders every clerk that absents himself from the church to be reduced to foreign communion. Church communion is fellowship with any particular church. See CHURCH FELLOWSHIP. It is sometimes applied to different churches united in doctrine and discipline. The three grand communions into which the Christian church is divided is that of the church of Rome, the Greek church, and the Protestant church; but originally all Christians were in communion with each other, having one communion, faith, and discipline. Free Communion, a term made use of in relation to the Lord's supper, by which it is understood that all those who have been baptized, whether in infancy or adult age, may, on profession of their faith, sit down at the Lord's table with others of different denominations. Some of the Baptists object to free or mixed communion, and do not allow of persons who have been baptized in their infancy to join in the celebration of the Lord's supper with them: because they look upon such as not having been baptized at all, and consequently cannot be admitted to the table. Others, however, suppose that this ought to be no objection; and that such who believe themselves to be really baptized (though in infancy,) are partakers of grace, belong to the true church of Christ, and are truly devoted to God, ought not to be rejected on account of a different opinion about a mere ordinance. Mr. Killingworth and Mr. Booth have written against free communion; John Bunyan, Dr. Foster, Mr. Bulkley, Mr. Wiche, and Mr. Robinson, for it. COMMUNION, spiritual or divine, is that delightful fellowship and intercourse which a believer enjoys with God. It is founded upon union with him, and consists in a communication of divine graces from him, and a return of devout affections to him. The believer holds communion with God in his works, in his word, and in his ordinances. There can be no communion without O which the miseries of a neighbour strike our feelings, to produce a disposition in us to relieve him." COMPASSION OF GOD is the infinite greatness of his mercy and love, whereby he relieves the miseries of his people. This perfection of Jehovah is conspicuously displayed in the gift of his Son, John iii. 16. the revelation of his will, Hos. viii. 12. the bounties of his providence, Ps. cxlv. 9. the exercise of his patience, Rom. ii. 4. the promise of his mercy, Ps. lxxviii. 38. the manifestation of his presence, Matt. xviii. 20. and the provision of eternal glory, 1 Pet. i. 4. See MERCY. COMPLUTENSIAN BIBLE. See BIBLE, No. 29. likeness, nor without Christ as the mediator. Some distinguished communion with God from the sense and feeling of it; that is, that we may hold commut nion with him without raptures of joy; and that a saint, even under desertion, may have communion with God as really, though not so feelingly, as at any other time. This communion cannot be || interrupted by any local mutations: it is far superior to all outward services and ordinances whatsoever; it concerns the whole soul, all the affections, faculties, and motions of it being under its influence: it is only imperfect in this life, and will be unspeakably enlarged in a better world.-In order to keep up communion with God, we should inform | ourselves of his will, John v. 39. be often COMPREHENSION, in English in prayer, Luke viii. 1. embrace oppor- church history, denotes a scheme protunities of retirement, Ps. iv. 4. contem- posed by Sir Orlando Bridgman, in plate on the divine perfections, provi- 1667-8, for relaxing the terms of condences, and promises, Ps. cir. 34. watch | formity on behalf of the Protestant Disagainst a vain trifling, and volatile senters, and admitting them into the spirit, Eph. iv. 30. and be found in the communion of the church. A bill for use of all the means of grace, Ps. xxvii. this purpose was drawn up by Judge Hale, but disallowed. The attempt was renewed by Tillotson and Stillingfleet, in 1674, and the terms were settled, to the satisfaction of the non-conformists; but the bishops refused their assent. The scheme was likewise revived again immediately after the revolution. The king and queen expressed their desire of an union : however, the design failed, after two attempts, and the act of toleration was obtained. 4. The advantages of communion with God are, deadness to the world, Phil. iii. 8. patience under trouble, Job i. 22. fortitude in danger, P. xxvii. 1. gratitude for mercies received, Ps. ciii. 1. direction under difficulties, Prov. iii. 5, 6. peace and joy in opposition, Ps. xvi. 23. happiness in death, Ps. xxiii. 4. and an earnest desire for heaven and glory, 2 Tim. iv. 7, 8. See Shaw's Immanuel; Owen and Henry on Communion; and article FELLOW SHIP. CONCEPTION OF CHRIST, the supernatural and miraculous formation COMPASSION is that species of of the human nature of Jesus Christ. affection which is excited either by the "It were not difficult to show," says actual distress of its object, or by some a divine, "that the miraculous concepimpending calamity which appears in- tion, once admitted, naturally brings up evitable. It is a benevolent sorrow for || after it the great doctrines of the atozethe sufferings or approaching misery of ment and the incarnation. The miraanother. The etymology of the word culous conception of our Lord evidently expresses this idea with strict proprie-implies some higher purpose of his ty, as it signifies suffering with the object. Hobbes makes this a mere selfish passion, and defines it as "being fear for ourselves.” Hutcheson resolves it into instinct; but Dr. Butler much more properly considers it as an original distinct particular affection in human nature. It may be considered as a generic name, comprehending several other affections; as mercy, commiseration. Hity. This affection, (as well as every other of our nature,) no doubt, was wisely given us by our Creator. "Ideas of fitness," as Saurin observes, "seldom make much impression on the bulk of mankind; it was necessary therefore to make sensibility supply the want of reflection; and by a counter-blow with coming than the mere business of a teacher. The business of a teacher might have been performed by a mere man, enlightened by the prophetic spirit. For whatever instruction men have the capacity to receive, a man might have been made the instrument to convey. Had teaching, therefore, been the sole purpose of our Saviour's coming, a mere man might have done the whole || business, and the supernatural concep tion had been an unnecessary miracle. He, therefore, who came in this miraculous way, came upon some higher business, to which a mere man was unequal. He came to be made a sin offering for us, that we might be made the righteousness of God in him. See Bp. Horsley's Tracts, and article Hu- CONCEPTION IMMACULATE of the Holy Virgin, is a popish festival established in honour of the Virgin Mary, on the supposition of her having been conceived, and born immaculate, i. e. without original sin: held on the 8th of December. The immaculate conception is the great head of controversy between the Scotists and Thomists; the former maintaining and the latter impugning it. Peter D'Alva has published 48 huge folio volumes on the mysteries of the conception. Bern published an order for adopting it as a rule of faith; the consequence of which was a contest that reduced its credit and authority. CONCORDANCE, a dictionary or index to the Bible, wherein all the leading words are ranged alphabetically, and the books, chapters, and verses wherein they occur referred to, to assist in finding out passages, and comparing with the several significations of the same word. Cardinal Hugo de St. Charo seems to have been the first who compiled a concordance to the Holy Scriptures; and for carrying on this CONCLAVE, the assembly or meet-work, it is said, he employed 500 monks ing of the cardinals shut up for the to assist him. Rabbi Mordecai Nathan election of a Pope. Conclave also sig-published a Hebrew concordance, printnifies the place in which the cardinals ed at Venice in 1523, containing all the of the Romish church meet for the Hebrew roots, branched into their vaabove-mentioned purpose. The con- rious significations, and under each sigclave is a range of small cells, ten feet nification all the places in Scripture square, made of wainscot: these are wherein it occurs; but the best and numbered, and drawn by lot. They most useful Hebrew concordance is that stand in a line along the galleries and of Buxtorf, printed at Basil in 1632. hall of the Vatican, with a small space Calasius, an Italian cordelier, has given between each. Every cell has the arms us concordances of the Hebrew, Latin, of the cardinal over it. The conclave is and Greek, in two columns: the first, not fixed to any one determinate place, which is Hebrew, is that of rabbi Morfor the constitutions of the church al- decai Nathan Verbatim, and according low the cardinals to make choice of to the order of the books and chapters: such a place for the conclave as they in the other column is a Latin interprethink most convenient: yet it is gene- tation of each passage of Scripture rally held in the Vatican.-The con- quoted by R. Mordecai: this interpreclave is very strictly guarded by troops: tation is Calasius's own; but in the neither the cardinals, nor any person | margin he adds that of the LXX and shut up in the conclave, are spoken to, the Vulgate, when different from his. but at the hours allowed of, and then in The work is in 4 vols. folio, printed at Italian or Latin: even the provisions Rome in 1621. A new edition of this for the conclave are examined, that no work was published by subscription in letters be conveyed by that means from London, in 1747, 8, 9, by Mr. Romaine, the ministers of foreign powers, or to which he obtained the signature of other persons, who may have an inte- every crowned head in Europe, his Horest in the election of the pontiff. liness not excepted. Dr. Taylor published, in 1754, a Hebrew concordance, in 2 vols. folio, adapted to the English Bible, and disposed after the same manner as Buxtorf. This is perhaps the best for English readers. CONCORD, form of-Form of concord, in ecclesiastical history, a standard-book among the Lutherans, composed at Torgaw in 1576, and thence called the book of Torgaw, and reviewed at Berg by six Lutheran doctors of Germany, the principal of whom was James Anderæ. This book contains, in two parts, a system of doctrine, the subscription of which was a condition of communion, and a formal and very severe condemnation of all who differed from the compilers of it; particularly with respect to the majesty and omnipresence of Christ's body, and the real manducation of his flesh and blood in the eucharist. It was first imposed upon the Saxons by Augustus, and occasioned great opposition and disturbance. The dispute about it was revived in Switzerland in 1718, when the magistrates of The Greek concordances are only for the New Testament, except one by Conrad Kircher on the Old, containing all the Hebrew words in alphabetical order; and underneath, all the interpretations of them in the LXX, and in each interpretation all the places where they occur in that version. In 1718, Trommius published his Greek concordance for the LXX, at Amsterdam, in 2 vols, folio; and Schmidius, improving on a similar work of H. Stephen, has given an excellent Greek concordance for the New Testament, the best edition of which is that of Leipsic, anno 1717. William's concordance to the made use of improperly by those who are mere legalists, perhaps it would be as well to decline the use of it. CONFERENCE, the act of discoursing with another in order to treat upon some subject, or to settle some point of dispute. Conference Meetings, in a religious sense, are meetings assembled for the purpose of relating experience, discoursing on some religious subject, or for transacting religious business. Greek Testament gives the English version to each word, and points out the principal Hebrew roots corresponding to the Greek words of the Septuagint, 4:0, 1767. We have several concordances in English, as Fisher's, Butterworth's, Newman's, Brown's; but the best esteemed is that in 4to, by Alexander Cruden, which no minister or student should be without, except he have such a prodigious memory as to supercede the necessity of it. Crut-"Religious conference," says a divine, well's Concordance of Parallels may also be consulted with profit. Talbot's complete Analysis, and new Arrangement of the Bible; Dodd and Locke's Common-place Books; with Clark on the Promises, and Gastrill's Institutes, may also be useful to preachers. CONCUBINAGE, the act of living with a woman to whom the man is not legally married. It is also used for a marriage with a woman of inferior condition (performed with less solemnity than the formal marriage,) and to whom the husband does not convey his rank. As polygamy was sometimes practised by the patriarchs, it was a common thing to see one, two, or many wives in a family, and besides these several concubines, 2 Sam. iii. 3, &c. 1 Kings xi. 3. 2 Chron. xi. 21; but ever since the abrogation of polygamy by Jesus Christ, and the reduction of marriage to its primitive institution, concubinage has been forbidden and condemned among Christians. CONDESCENSION is that species of benevolence which designedly waves the supposed advantages of birth, title, or station, in order to accommodate ourselves to the state of an inferior, and diminish that restraint which the apparent distance is calculated to produce in him. It is enjoined on the Christian, and is peculiarly ornamental to the Christian character, Rom. xii. 16. The condescension of God appears every way great, when we consider his infinite perfection, his absolute independence of his creatures, his purposes of mercy toward them, and his continual care over them. CONDITION, a term of a bargain to be performed. It has been debated whether faith should be called the condition of our salvation. If by it we mean a valuable equivalent for the benefit received, or something to be performed in our own strength, or that will be meritorious, it is certainly inapplicable; but if by it be meant, that it is only a mean, without which we canno be saved, in that sense it is not improper. Yet as the term is often "is one way of teaching religion. We all have leisure time, and it is well spent when it is employed in set conferences on religion. There the doubting man may open all his suspicions, and confirmed Christians will strengthen his belief; there the fearful may learn to be valiant for the truth; there the liberal may learn to devise liberal things; there the tongue of the stammerer may learn to speak plainly; there Paul may withstand Peter to the face, because he deserves to be blamed; there the Gospel may be communicated severally to them of reputation; there, in one word, ye may all prophesy one by one, that all may learn, and all may be comforted. One hour in a week spent thus will contribute much to our edification, provided we abstain from the disorders that have often disgraced, and sometimes destroyed, this excellent Christian practice. Time should be kept, order should be preserved, no idle questions should be asked; freedom of inquiry should be nourished; immodest forwardness should be restrained; practical, experimental, and substantial subjects should be examined; Charity with all its gentle train should be there, for she openeth her mouth with wisdom, and in her tongue is the law of kindness." See EXPERIENCE MEETINGS. CONFESSION, the verbal acknowledgment which a Christian makes of his sins. Among the Jews, it was the custom, on the annual feast of expiation, for the high priest to make confession of sins to God, in the name of the whole people: besides this general confession, the Jews were enjoined, if their sins were a breach of the first table of the law, to make confession of them to God; but violations of the second table were to be acknowledged to their brethren. Confession, according to Dr. Watts, is the third part of prayer, and includes, 1. A confession of the meanness of our original, our distance from God, our subjection to him, and constant dependence on him.-2 A confession of our sins, both original and actual, in thought, |