[the face of the earth, and 'likewise the atmosphere, will then be so restored, as to resemble what it originally was in the paradisaical state; and consequently to render it a more desirable abode for human creatures than it at present is: and they urge for this purpose the fol is made in the books of the Sibyls, Sophocles, Hystaspes, Ovid, Lucan, &c. Dr. Burnet, after J. Tachard and others, relates that the Siamese believe that the earth will at last be parched up with heat, the mountains melted down, the earth's whole surface reduced to a level, and then consumed with fire.lowing texts, viz. 2 Pet. iii. 13. (comAnd the Bramins of Siam do not only hold that the world shall be destroyed by fire, but also that a new earth shall be made out of the cinders of the old. Divines ordinarily account for the conflagration metaphysically, and will have it take its rise from a miracle, as a fire from heaven. Philosophers contend for its being produced from natural causes, and will have it effected according to the laws of mechanics. Some think an eruption of the central fire sufficient for the purpose; and add, that this may be occasioned several ways, viz. either by having its intention increased, which again may be effected either by being driven into less space by the encroachments of the superficíal cold, or by an increase of the inflammability of the fuel whereon it is fed; or by having the resistance of the imprisoning earth weakened, which may happen either from the diminution of its matter, by the consumption of its central parts, or by weakening the cohesion of the constituent parts of the mass by the excess of the defect of moisture. Others look for the cause of the conflagration in the atmosphere, and suppose that some of the meteors there engendered in unusual quantities, and exploded with unusual vehemence, from the concurrence of various circumstances, may effect it without seeking any farther.-Lastly, others have recourse to a still more effectual and flaming machine, and conclude the world is to undergo its conflagration from the near approach of a comet in its return from the sun. Various opinions also are entertained as to the renovation of the earth after the conflagration.-1.Some suppose that the earth will not be entirely consumed, but that the matter of which it consists will be fixed, purified, and refined, which they say will be the natural consequence of the action of fire upon it; though it is hard to say what such a purification can do towards fitting it for its intended purpose, for it is certain a mass of crystal or glass would very ill answer the following parts of this hypothesis.-2. They suppose that from these materials thus refined, as from a second chaos, there will by the power of God arise a new creation; and then pare Is. lxv. 17. lxvi. 22.) Matt. xix. 28, 29. (compare Mark x. 29, 30. Luke xviii. 29, 30.) Ps. cii. 25, 26. Acts iii. 21. 1 Cor. vii. 31. Rom. viii. 21.-3. They agree in supposing, that in this new state of things there will be no sea, Rev. xxi. 1.-4. They suppose that the earth, thus beautified and improved, shall be inhabited by those who shalĺ inherit the first resurrection, and shall here enjoy a very considerable degree of happiness, though not equal to that which is to succeed the general judgment; which judgment shall, according to them, open when those thousand years are expired, mentioned in Rev. xx. 4, &c. 1 Thess. iv. 17. compare ver. 15., which passage is thought by some to contain an insinuation that Paul expected to be alive at the appearance of Christ, which must imply an expectation of being thus raised from the dead before it: but it is answered that the expression we that are alive may only signify "that of us that are so," speaking of all Christians as one body, 1st Cor. xv. 49-52. Dr. Hartley declared it as his opinion, that the millennium will consist of a thousand prophetical years, where each day is a year, i. e. 360,000; pleading that this is the language used in other parts of the Revelation. But it seems an invincible objection against this hypothesis, which places the millennium after the conflagration, that the saints inhabiting the earth after the first resurrection are represented as distressed by the invasion of some wicked enemies, Rev. xx. 7-9. Ezekiel xxxviii. xxxix. See MILLENNIUM. After all, little can be said with certainty as to this subject. It is probable that the earth will survive its fiery trial, and become the everlasting abode of righteousness, as part of the holy empire of God; but, seeing the language used in Scripture, and especially in the book of Revelation, is often to be considered as figurative rather than literal, it becomes us to be cautious in our conclusions. Burnet's Theory of the Earth; Whitby on the Millennium; Hartley on Man, vol. ii. p. 400; Fleming on the first Resurrection; Ray's three Discourses; Whiston's Theory of the Earth; and article DISSOLUTION in this work. CONFUSION OF TONGUES, a memorable event which happened in the one hundred and first year, according to the Hebrew chronology, and the four hundred and first year by the Samaritan, after the flood, at the overthrow of Babel, Gen. xi. Until this period there had been but one common language, which formed a bond of union that prevented the separation of mankind into distinct nations. Writers have differed much as to the nature of this confusion, and the manner in which it was effected. Some think that no new languages were formed; but that this event was accomplished by creating a misunderstanding and variance among the builders without any immediate in- | fluence on their language; and that a distinction is to be made between confounding a language and forming new ones. Others account for this event by the privation of all language, and by supposing that mankind were under a necessity of associating together, and of imposing new names on things by common consent. Some, again, ascribe the confusion to such an indistinct remembrance of the original language which they spoke before, as made them speak it very differently: but the most common opinion is, that God caused the builders actually to forget their former language, and each family to speak a new tongue; whence originated the various languages at present in the world. It is, however, but of little consequence to know precisely how this was effected, as the Scriptures are silent as to the manner of it; and after all that can be said, it is but conjecture still. There are some truths, however, we may learn from this part of sacred writ.-1. It teaches us God's sovereignty and power, by which he can easily blast the greatest attempts of men to aggrandize themselves, Gen. xi. 7, 8.—2. God's justice in punishing of those who, in idolizing their own fame, forget him to whom praise is due, ver. 4.-3. God's wisdom in overruling evil for good; for by this confusion he facilitated the dispersion of mankind, in order to execute his own purposes, ver. 8, 9. See Henry and Gill in loc. Stilling fleet's Orig. Sac. 1. iii. c. v. § 2-4; Shuckford's Con. vol. i. p. 124-140; Vitringa's Obs. vol. i. diss. 1. c. ix. Le Clerc's Diss. No. vi. Hutchinson on the Confusion of Tongues; Bp. Law's Theory of Religion, p. 66. CONGREGATION, an assembly of people met together for religious worship. The term has been also used for assemblies of cardinals appointed by the pope for the discharge of certain functions, after the manner of our offices and courts; such as the congregation of the inquisition, the congregation of rites of aims, &c. &c.-It also signifies a company or society of religious persons cantoned out of this or that order, and making an inferior order, &c. Such are the congregations of the Oratory; those of Cluny, &c. among the Benedictines. CONGREGATIONALISTS, a denomination of Protestants who reject all church government, except that of a single congregation under the direction of one pastor, with their elders, assistants, or managers. See CHURCH. CONONITES, a denomination which appeared in the sixth century. They derived their name from Conon, bishop of Tarsus. He taught that the body never lost its form; that its matter alone was subject to corruption and decay, and was to be restored when this mortal shall put on immortality. CONSCIENCE signifies knowledge in conjunction; that is, in conjunction with the fact to which it is a witness, as the eye is to the action done before it; or, as South observes, it is a double or joint knowledge, namely, one of a divine law or rule, and the other of a man's own action. It may be defined to be the judgment which a man passes on the morality of his actions as to their purity or turpitude; or the secret testimony of the soul, whereby it approves things that are good, and condemns those that are evil. Some object to its being called an act, habit, or faculty. An act, say they, would be represented as an agent, whereas conscience is a testimony. To say it is a habit, is to speak of it as a disposition acting, which is scarce more accurate than ascribing one act to another; and, besides, it would be strange language to say that conscience itself is a habit. Against defining it by the name of a power or faculty, it is objected, that it occasions a false notion of it, as a distinct power from reason. The rules of conscience. We must distinguish between a rule that of itself and immediately binds the conscience, and a rule that is occasionally of use to direct and satisfy the conscience. Now in the first sense the will of God is the only rule immediately binding the conscience. No one has authority over the conscience but God. All penal laws, therefore, in matters of mere conscience, or things that do not evidently affect the civil state, are certainly unlawful; yet, secondly, the commands of superiors, not only natural parents, but civil, as magistrates or masters, and every man's | For the right management of conprivate engagements, are rules of con- science, we should, 1. Endeavour to obscience in things indifferent.-3. The tain acquaintance with the law of God, examples of wise and good men may and with our own tempers and lives, and become rules of conscience: but here it frequently compare them together. must be observed, that no example or judgment is of any authority against law where the law is doubtful, and even where there is no doubt, the side of example cannot be taken till enquiry has been first made concerning what the law directs. Conscience has been considered, as, 1. natural, or that common principle which instructs men of all countries and religions in the duties to which they are all alike obliged. There seems to be something of this in the minds of all men. Even in the darkest regions of the earth, and among the rudest tribes of men, a distinction has ever been made between just and unjust, a duty, and a crime. 2. A right conscience is that which decides aright, or, according to the only rule of rectitude, the law of God. This is also called a well-informed conscience, which in all its decisions proceeds upon the most evident principles of truth. 3. A probable conscience is that which, in cases which admit of the brightest and fullest light, contents itself with bare probabilities. The consciences of many are of no higher character; and though we must not say a man cannot be saved with such a conscience, yet such a conscience is not so perfect as it might be. 4. An ignorant conscience is that which may declare right, but, as it were, by chance, and without any just ground to build on. 5. An erroneous conscience is a conscience mistaken in its decisions about the nature of actions. 6. A doubting conscience is a conscience unresolved about the nature of actions; on account of the equal or nearly equal probabilities which appear for and against each side of the question. 7. Of an evil conscience there are several kinds. Conscience, in regard to actions in general, is evil when it has lost more or less the sense it ought to have of the natural distinctions of moral good and evil: this is a polluted or defiled conscience. Conscience is evil in itself when it gives either none or a false testimony as to past actions; when reflecting upon wickedness it feels no pains, it is evil, and said to be seared or hardened, 1 Tim. iv. 2. It is also evil when during the commission of sin it lies quiet. In regard to future actions, conscience is evil if it does not startle at the proposal of sin, or connives at the commission of it. 2. Furnish conscience with general principles of the most extensive nature and strongest influence; such as the supreme love of God; love to our neighbours as ourselves; and that the care of our souls is of the greatest importance. 3. Preserve the purity of conscience. 4. Maintain the freedom of conscience, particularly against interest, passion, temper, example, and the authority of great names. 5. We should accustom ourselves to cool reflections on our past actions. See Grove's and Paley's Moral Philosophy; South's Sermons, vol. ii. sermon 12; and books under CASUISTRY. CONSCIOUSNESS, the perception of what passes in a man's own mind. We must not confound the terms consciousness and conscience; for though the Latin be ignorant of any such distinction, including both in the word conscientia, yet there is a great deal of difference between them in our language. Consciousness is confined to the actions of the mind, being nothing else but that knowledge of itself which is inseparable from every thought and voluntary motion of the soul. Conscience extends to all human actions, bodily as well as mental. Consciousness is the knowledge of the existence; conscience of the moral nature of actions. Consciousness is a province of metaphysics; conscience of morality. CONSECRATION, a rite or ceremony of dedicating things or persons to the service of God. It is used for the benediction of the elements at the eucharist: the ordination of bishops is also called consecration. The Mosaical law ordained that all the first-born, both of man and beast, should be sanctified or consecrated to God. We find also, that Joshua consecrated the Gibeonites, as David and Solomon did the Nethinims, to the service of the temple; and that the Hebrews sometimes consecrated their fields and cattle to the Lord, after which they were no longer in their power. Among the ancient Christians, the consecration of churches was performed with a great deal of pious solemnity. In what manner it was done for the first three ages is uncertain, the authentic accounts reaching no higher than the fourth century, when, in the peaceable reign of Constantine, churches were every where built and dedicated with great solemni P 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- any 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 sur proached 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 procession; saying first the hundredth and then the nineteenth Psalm, as prescribed in the Roman Pontifical. He then read 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." CONSISTENTES, a kind of penitents, who were allowed to assist at prayers, but who could not be admitted to receive the sacrament. 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 as- as well as to contemplate. There are sembly of ministers and elders to regu-duties to be performed, offices to be dislate 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 himself in all his words and actions. Constancy is more particularly required of us.-1. In our devotions, Luke xviii. 1. 1 Thess. v. 17, 18.—2. Under our sufferings, Matt. v. 12, 13. 1 Pet. iv. 12, 13.-3. În our profession and character, Heb. x. 23.-4. In our beneficence, Gal. vi. 9.-5. In our friendships, Prov. xxvii. 10. CONSUBSTANTIAL, a term of like import with co-essential, denoting something of the same substance with another. Thus we say that Christ is consubstantial with the Father. The term ouσ10s, consubstantial, was first adopted by the fathers of the councils of Antioch and Nice, to express the orthodox doctrine the more precisely, and to serve as a barrier and precaution against the errors and subtleties of the Arians, who owned every thing except the consubstantiality. The Arians allowed that the word was God, as having been made God; but they denied that he was the same God, and of the same substance with the Father: accordingly they exerted themselves to the utmost to abolish the use of the word. The emperor Constantine used all his authority with the bishops to have it expunged out of the symbols; but it was retained, and is at this day, as it was then, the distinguishing criterion between an Athanasian and an Arian. See articles ARIANS, and JESUS CHRIST. 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 consubstantiation, or impanation. See TRANSUB charged: 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 of mind, Matt. vi. 25, 34. to murmurings and repinings, 1 Cor. x. 10. Contentment does not imply unconcern about our welfare, or that we should not have a sense of any thing uneasy or distressing; nor does it give any countenance to idleness, or prevent diligent endeavours to improve our circumstances. It implies, however, that our desires of worldly good be moderate; that we do not indulge unnecessary care, or use unlawful efforts to better ourselves; but that we acquiesce with and make the best of our condition, whatever it be. Contentment arises not from a man's outward condition, but from his inward disposition, and is the genuine offspring of humility, attended with a fixed habitual sense of God's particular providence, the recollection of past mercies, and a just estimate of the true nature of all earthly things. Motives to contentment arise from the consideration of the rectitude of the Divine government, Ps. xcvii. 1, 2. the benignity of the Divine providence, Ps. cxlv. the greatness of the Divine promises, 2 Pet. i. 4. our own unworthiness, Gen. xxxii. 10. the punishments we deserve, Lam. iii. 39, 40. the reward which contentment itself brings with it, 1 Tim. vi. 6. the speedy termination of all our troubles here, and the prospect of eternal felicity in a future 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. 1. ser. 2. 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 |