ty. The Romanists have a great deal of || Let all the people say, Amen. When foppery in the ceremonies of consecra- the curses were ended. which were tion, which they bestow on almost every about twenty, he pronounced a like thing; as bells, candles, books, water, || number of blessings upon ALL that had oil, ashes, palms, swords, banners, pic-ány hand in framing and building that tures, crosses, agnus deis, roses, &c. In sacred and beautiful church; and on England, churches have been always those that had given, or should hereafter consecrated with particular ceremonies, give, any chalices, plate, ornaments, or the form of which was left to the discre- other utensils; and, at the end of every tion of the bishop. That observed by blessing, he bowed to the east, and said, Abp.Laud, in consecrating Saint Cathe- Let all the people say, Amen. After this rine Cree church in London, gave great came the sermon, then the sacrament, offence, and well it might. It was enough, which the bishop consecrated and adas one observes, to have made even a ministered in the following manner:popish cardinal blush, and which no As he approached the altar, he made Protestant can read but with indignant five or six low bows; and coming up to concern. "The bishop came attended the side of it, where the bread and wine with several of the high commission, were covered, he bowed seven times. and some civilians At his approach to Then, after reading many prayers, he the west door of the church which was came near the bread, and, gently lifting shut, and guarded by halberdeers, some up the corner of the napkin, beheld it; that were appointed for that purpose and immediately letting fall the napkin, cried with a loud voice-Open. open, ye he retreated hastily a step or two, and everlasting doors, that the King of Glo- made three low obeisances: his lordship ry may come in! Presently the doors then advanced, and, having uncovered were opened, and the bishop, with some the bread, bowed three times as before. doctors and principal men, entered. As Then he laid his hand on the cup, which soon as they were within the place, his was full of wine, with a cover upon it; lordship fell down upon his knees; and, which having let go, he stepped back, with his eyes lifted up, and his arms and bowed three times towards it; then spread abroad, said, This place is holy; he came near again, and lifting up the the ground is holy in the name of the cover of the cup, looked in it; and seeFather, Son, and Holy Ghost, I pro-ing the wine, let fall the cover again, renounce it holy. Then, walking up the tired back, and bowed as before. Then middle aisle towards the chancel, he the elements were consecrated; and took up some of the dust, and threw it the bishop, having first received, gave into the air several times. When he ap-it to some principal men in their surproached near the rail of the communion table, he bowed towards it five or six times; and, returning, went round the church, with his attendants in proces- CONSISTENTES, a kind of penision; saying first the hundredth and then tents, who were allowed to assist at the nineteenth Psalm, as prescribed in prayers, but who could not be admitted the Roman Pontifical. He then read to receive the sacrament. several collects, in one of which he prays God to accept of that beautiful building, and concludes thus: We consecrate this church, and separate it unto thee as Holy Ground, not to be profaned any more to common use. In another he prays-That ALL who should hereafter be buried within the circuit of this holy and sacred place, may rest in their sepulchres in peace, till Christ's coming to judgment, and may then rise to eternal life and happiness. Then the bishop, sitting under a cloth of state in the aisle of the chancel, near the communion table, took a written book in his hand, and pronounced curses upon those who should hereafter profane that holy place by musters of soldiers, or keeping profane law courts, or carrying burdens through it; and at the end of every curse he bowed to the east, and said, plices, hoods, and tippets; after which, many prayers being said, the solemnity of the consecration ended." CONSISTORY, a word commonly used for a council house of ecclesiastical persons, or place of justice in the spiritual court: a session or assembly of prelates. Every archbishop and bishop of every diocese hath a consistory court, held before his chancellor or commissary, in his cathedral church, or other convenient place of his diocese for ecclesiastical causes. The bishop's chancellor is the judge of this court, supposed to be skilled in the civil and canon law; and in places of the diocese far remote from the bishop's consistory, the bishop appoints a commissary to judge in all causes within a certain district, and a register to enter his decrees, &c. Consistory at Rome, denotes the college of cardinals, or the pope's senate and council, before whom judiciary causes are pleaded. Consistory is also used among the reformed for a council or assembly of ministers and elders to regulate their affairs, discipline, &c. CONSTANCY, in a general sense, denotes immutability, or invariableness. When applied to the human mind, it is a steady adherence to those schemes and resolutions which have been maturely formed; the effect of which is, that a man never drops a good design out of fear, and is consistent with him- || self in all his words and actions. as well as to contemplate. There are duties to be performed, offices to be discharged: and if we wish to be happy in ourselves, and useful to others, we must be active as well as thoughtful. CONTENTMENT is a disposition of mind in which our desires are confined to what we enjoy, without murmuring at our lot, or wishing ardently for more. It stands opposed to envy, James iii. 16. to avarice, Heb. xiii. 5. to pride and ambition, Prov. xiii. 10. to anxiety Constancy is more particularly requi- of mind, Matt. vi. 25, 34. to murmurred of us.-1. In our devotions, Luke ings and repinings, 1 Cor. x. 10. Conxviii. 1. 1 Thess. v. 17, 18.-2. Under tentment does not imply unconcern our sufferings, Matt. v. 12, 13. 1 Pet. iv. about our welfare, or that we should not 12, 13.-3. In our profession and cha- have a sense of any thing uneasy or disracter, Heb. x. 23.-4. In our benefi-tressing; nor does it give any countecence, Gal. vi. 9.-5. In our friendships,nance to idleness. or prevent diligent Prov. xxvii. 10. endeavours to improve our circumstanCONSUBSTANTIAL, a term of ces. It implies, however that our delike import with co-essential, denoting sires of worldly good be moderate; that something of the same substance with we do not indulge unnecessary care, or another. Thus we say that Christ is use unlawful efforts to better ourselves; consubstantial with the Father. The but that we acquiesce with and make term quos, consubstantial, was first the best of our condition, whatever it be. adopted by the fathers of the councils of Contentment arises not from a man's Antioch and Nice, to express the ortho- || outward condition, but from his inward dox doctrine the more precisely, and to disposition, and is the genuine offspring serve as a barrier and precaution against of humility, attended with a fixed hathe errors and subtleties of the Arians, bitual sense of God's particular proviwho owned every thing except the con- dence, the recollection of past mercies, substantiality. The Arians allowed that and a just estimate of the true nature of the word was God, as having been made || all earthly things. Motives to contentGod; but they denied that he was the ment arise from the consideration of the same God. and of the same substance rectitude of the Divine government, Ps. with the Father: accordingly they ex-| xcvii. 1, 2. the benignity of the Divine erted themselves to the utmost to abo- providence, Ps. cxlv. the greatness of lish the use of the word. The emperor the Divine promises, 2 Pet. i. 4. our own Constantine used all his authority with unworthiness, Gen. xxxii. 10. the punthe bishops to have it expunged out of ishments we deserve, Lam iii. 39, 40. the symbols; but it was retained, and the reward which contentment itself is at this day, as it was then, the distin- brings with it, 1 Tim. vi. 6. the speedy guishing criterion between an Athana- termination of all our troubles here, and sian and an Arian. See articles ARIANS, the prospect of eternal felicity in a fuand JESUS CHRIST. ture state, Rom. v. 2. Barrow's Works, vol. iii. ser. 5, 6, 7, 8, 9; Burroughs on Contentment; Watson's Art of ditto; Hale's Con. p. 59; Mason's Christian Morals, vol. i. ser. 2. CONSUBSTANTIATION, a tenet of the Lutheran church, with regard to the manner of the change made in the bread and wine in the eucharist. The divines of that profession maintain that, after consecration, the body and blood of our Saviour are substantially present, together with the substance of the bread and wine, which is called consubstantia- || tion, or impanation. See TRANSUB STANTIATION. CONTEMPLATION, studious thought on any subject; continued attention. "Monks and mystics consider contemplation as the highest degree of moral excellence; and with them a silent spectator is a divine man:" but it is evident we are not placed here only to think. There is something to be done CONTINENCY is that moral virtue by which we restrain concupiscence. There is this distinction between chastity and continence :-Chastity requires no effort, because it may result from constitution; whereas continency appears to be the consequence of a victory gained over ourselves. The term is most usually applied to men; as chastity is to women. See CHASTITY. CONTINGENT, any thing that happens without a fore-known cause; commonly called accidental. An event not come to pass is said to be contingent, which either may or may not be: what is already done, is said to have been ter such houses, and seize persons ascontingent, if it might or might not have || sembled: and if they neglect their duty, been. What is contingent or casual to they forfeit 1007. And if any constable, us is not so with God. As effects stand &c. know of such proceedings, and do related to a second cause, they are ma- not inform a justice of peace or chief ny times contingent; but as they stand magistrate, he shall forfeit 51. But the related to the first cause, they are acts 1st of William and Mary, cap. 18. orof God's counsel, and directed by his dains that Protestant dissenters shall be wisdom. exempted from these penalties; though if they meet in a house with the doors locked, barred, or bolted, such dissenters shall have no benefit from the 1st of William and Mary. Officers of the government, &c. present at any conventicle at which there shall be ten persons, if the royal family be not prayed for in express words, shall forfeit 401. and be disabled, Stat. 10 Anne, cap. 2. CONTRITE: this word signifies bea-|| ten or bruised, as with hard blows, or an heavy burden; and so in Scripture language imports one whose heart is broKen and wounded for sin, in opposition to the heart of stone, Is. lxvi. 2. Ps. li. 17. Ps. lvii. 15. The evidences of a broken and contrite spirit are, 1. Deep conviction of the evil of sin.-2. Humiliation under a sense of it, Job xlii. 5, 6.-3. Pungent sorrow for it, Zech. xii. 10-4. Ingenuous confession of it, 1 John i. 9.-5. Prayer for deliverance from it. Ps. li. 10. Luke xviii. 13.-6. Susceptibility of good impressions, Ezek. xi. 19. CONTROVERSIAL DIVINITY. See DISPUTATION. CONVENT. See ABBEY, MONASTERY, MONK. CONVENTICLE, a diminutive of convent, denoting properly a cabal, or secret assembly of a part of the monks of a convent, to make a party in the election of an abbot. The term conventicle is said by some to have been first applied in England to the schools of Wickliffe, and has been since used in a way of reproach for those assemblies which dissent from the established church. CONVERSATION, or discourse, signifies an interlocution between two or more persons, with this distinction, that conversation is used for any general intercourse of sentiments whatever, whereas a discourse means a conversation limited to some particular subject. To render conversation at all times agreeable, the following rules have been laid down, 1. The parties should meet together with a determined resolution to please and to be pleased.-2. No one should be eager to interrupt others, or be uneasy at being interrupted.-3. All should have leave to speak in turn4. Inattention should be carefully avoided.-5. Private concerns should never be mentioned, unless particularly enquired into, and even then as briefly as possible.-6. Each person should, as far as propriety will admit, be afforded an opportunity of discoursing on the subIn 1664 what was called the conventi- ject with which he is best acquainted.cle act was passed, decreeing that if any 7. Stories should be avoided, unless person above 16 years of age, was pre- short, pointed, and quite a propos.sent at any meeting for worship, differ- 8. Each person should speak often, but ent from the church of England, where not long. Haranguing in private comthere should be five persons more than pany is insupportable.-9. If the majorithe household, they should for the first ty of the company be naturally silent offence, suffer three months imprison- or reserved, the conversation will flag, ment, or pay 57. for the second the pun- unless it be often renewed by one who ishment is doubled, and for the third can start new subjects.-10. It is improthey were to be banished to America, per to laugh at one's own wit and huor pay 1007. and if they returned to suf- mour; this should be left to the comfer death. This act having expired, it pany.-11. When the conversation is was revived in 1669, for by 22 Car. II. || Howing in a serious and useful channel, cap. 1. it is enacted, That if any persons never interrupt it by an ill-timed jest.of the age of sixteen years, subjects of 12. It is at all times extremely indelithis kingdom, shall be present at any cate to whisper to one's next neighbour: conventicle where there are five or more this is in some degree a fraud, converassembled, they shall be fined five shil-sation being a kind of common properlings for the first offence, and ten shillings for the second and persons preaching, incur a penalty of twenty pounds. Also suffering a meeting to be held in a house is twenty pounds penalty: justices of peace have power to en ty.-13 In speaking of absent people, the infallible rule is, to say no more than we should say if they were present. “I resolve," said bishop Beveridge, “never to speak of a man's virtues to his face, nor of his faults behind his back." A golden rule! the observation of which would at once banish flattery and defamation from the world. CONVERSION, a change from one state to another. Conversion may be 1. Merely external, or that which consists only in an outward reformation.2. Doctrinal, or a change of sentiments. -3. Saving, which consists in the renovation of the heart and life, or a turning from the power of sin and Satan unto God, Acts xxvi. 18. and is produced by the influence of Divine grace on the soul-4. Sometimes it is put for restoration, as in the case of Peter, Luke xxii. 32. The instrumental cause of conversion is usually the ministry of the word; though sometimes it is produced by reading, by serious and appropriate conversation, sanctified afflictions, &c. "Conversion," says the great Charnock, "is to be distinguished from regeneration thus.-Regeneration is a spiritual change; conversion is a spiritual motion: in regeneration there is a power conferred; conversion is the exercise of this power: in regeneration there is given us a principle to turn; conversion is our actual turning. In the covenant, God s putting his Spirit into us is distinguished from our walking in his statutes from the first step we take in the way of God, and is set down as the cause of our motion, Ezek. xxxvi. 27. In renewing us, God gives us a power; in converting us, he excites that power. Men are naturally dead, and have a stone upon them: regeneration is a rolling away the stone from the heart, and a raising to newness of life; and then conversion is as natural to a regenerate man as motion is to a lively body. A principle of activity will produce action. In regeneration, man is wholly passive; in conversion, he is active. The first reviving us is wholly the act of God, without any concurrence of the creature, but after we are revived we do actively and voluntarily live in his sight. Regeneration is the motion of God in the creature; conversion is the motion of the creature to God, by virtue of that first principle: from this principle all the acts of believing, repenting, mortifying, quickening, do spring. In all these a man is active in the other he is merely passive." Conversion evidences itself by ardent love to God, Ps. lxxiii. 25. delight in his people, John xiii. 35. attendance on his ordinances, Ps. xxvii. 4. confidence in his promises, Ps. ix. 10. abhorrence of self, and renunciation of the world, Job xlii. 5. James iv. 4. submission to his authority, and uniform obedience to his word, Matt. vii. 20. See CALLING, ReGENERATION. CONVERT, a person who is converted. In a monastic sense, converts are lay friars, or brothers admitted for the service of the house, without orders, and not allowed to sing in the choir. CONVICTION, in general, is the assurance of the truth of any proposition. In a religious sense, it is the first degree of repentance, and implies an affecting sense that we are guilty before God; that we can do nothing of ourselves to gain his forfeited favour; that we deserve and are exposed to the wrath of God; that sin is very odious and hateful, yea, the greatest of evils. There is a natural conviction which arises from natural conscience, fear of punishment, moral suasion, or alarming providences, but which is not of a permanent nature. Saving conviction is the work of the Spirit, as the cause; though the law, the conscience, the Gospel, or affliction, may be the means, John xvi. 8, 9. Convictions of sin differ very much in their degree in different persons. It has been observed that those who suffer the most agonizing sensations are such as never before enjoyed the external call of the Gospel, or were not favoured with the tuition of religious parents, but have neglected or notoriously abused the means of grace. To these, conviction is often sudden, and produces that horror and shame which are not soon overcome; whereas those who have sat under the Gospel from their infancy have not had such alarming convictions, because they have already some notion of these things, and have so much_acquaintance with the Gospel as administers immediate comfort. As it is not, therefore, the constant method of the Spirit to convince in one way, it is improper for any to distress themselves because they are not, or have not been tormented almost to despair: they should be rather thankful that the Spirit of God has dealt tenderly with them, and opened to them the source of consolation. It is necessary however to observe, that, in order to repentance and conversion to God there must be real and lasting conviction, which, though it may not be the same in degree, is the same in nature. Evangelical conviction differs from legal conviction thus: legal arises from a consideration of God's justice, power, or omniscience: evangelical from God's goodness and holiness, and from a disaffection to sin: legal conviction still conceits there is some remaining good, but evangelical is sensible there is no good at all: legal wishes freedom from pain; evangelical from twelve bishops. The rest of the clergy, sin: legal hardens the heart; evangeli- || whether secular or regular, are comcal softens it: legal is only temporary, posed of the orders of St. Anthony, St. evangelical lasting. Paul, St. Macarius, who have each their monasteries. Besides the orders of priests, deacons, and sub-deacons, the Cophts have, likewise, archimandrites, or abbots; the dignity whereof they confer with all the prayers and ceremonies CONVOCATION, an assembly of persons for the worship of God. Lev. xxiii. Numb. xxviii. Exod. xii. 16. An assembly of the clergy for consultation upon matters ecclesiastical. || As the parliament consists of two dis-of a strict ordination. By a custom of tinct houses, so does this convocation six hundred years standing, if a priest The one called the upper house, where elected bishop be not already archimanthe archbishops and bishops sit severally drite, that dignity must be conferred on by themselves; the other the lower him before episcopal ordination. The house, where all the rest of the clergy second per on among the clergy after are represented by their deputies.- the patriarch is the titular patriarch of The inferior clergy are represented by Jerusalem, who also resides at Cairo. their proctors; consisting of all the To him belongs the government of the deans and archdeacons; of one proctor Cophtic church during the vacancy of for every chapter, and two for the cler- the patriarchal see. To be elected pagy, of every diocese- in all, one hun- triarch, it is necessary the person_have dred and forty-three divines, viz lived all his life in continence. To be twenty-two deans, fifty-three archdea- elected bishop, the person must be in cons, twenty-four prebendaries, and the celibate; or if he have been marforty-four proctors of the diocesan cler-ried, it must not be above once. The gy. The lower house chooses its pro- priests and inferior ministers are allowlocutor, who is to take care that the ed to be married before ordination; but members attend, to collect their debates not forced to it, as some have observed. and votes, and to carry their resolutions They have a great number of deacons, to the upper house. The convocations and even confer the dignity frequently is summoned by the king's writ, directed on their children. None but the lowest to the archbishop of each province, re- rank among the people commence ecquiring him to summon all bishops, clesiastics: whence arises that excessive deans, archdeacons, &c. The power of ignorance found among them, yet the the convocation is limited by a statute respect of the laity towards the clergy of Henry VIII. They are not to make is very extraordinary. The monastic any canons, or ecclesiastical laws, with-life is in great esteem among them: to out the king's licence; nor, when per- be admitted into it, there is always remitted, can they put them in execution quired the consent of the bishop. The but under several restrictions.-They religious Cophts, it is said, make a vow have the examining and censuring all of perpetual chastity; renounce the heretical and schismatical books and world, and live with great austerity in persons, &c.; but there lies an appeal deserts: they are obliged to sleep in to the king in chancery, or to his dele- their clothes and their girdle, on a mat gates. The clergy in convocation, and stretched on the ground; and to prostheir servants, have the same privileges trate themselves every evening one hunas members of parliament. In 1665, the dred and fifty times with their face and convocation of the clergy gave up the breast on the ground. They are all, privilege of taxing themselves to the both men and women, of the lowest class house of commons, in consideration of of the people, and live on alms. The their being allowed to vote at the elec-nunneries are properly hospitals, and tion of members for that house. Since few enter but widows reduced to begthat period they have been seldom al- gary. lowed to do any business; and are ge- CORBAN, in Jewish antiquity, were nerally prorogued from time to time till those offerings which had life; in oppodissolved, a new convocation being gene-sition to the minchab, or those which rally called along with a new parlia ment. COPHTI, COPHT, or COPTI, a name given to the Christians of Egypt who are of the sect of the Jacobites. See JACOBITES. The Cophts have a patriarch, who resides at Cairo ; but he takes his title from Alexandria. He has no archbishop under him, but eleven or had not. It is derived from the word karab, which signifies, "to approach;" because the victims were brought to the door of the tabernacle. The corban were always looked upon as the most sacred offerings. The Jews are reproached with defeating, by means of the corban, the precept of the fifth com"mandment, which enjoins the respect |