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is already done, is said to have been contingent, if it might or might not have been. What is contingent or casual to us is not so with God. As effects stand related to a second cause, they are many times contingent; but as they stand related to the first cause, they are acts of God's counsel, and directed by his wisdom.

CONTRITE: this word signifies beaten 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. Ixvi. 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.

ter such houses, and seize persons assembled: and if they neglect their duty, they forfeit 100l. And if any constable, &c. know of such proceedings, and do not inform a justice of peace or chief magistrate, he shall forfeit 5. But the 1st of William and Mary, cap. 18. ordains that Protestant dissenters shall be 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.

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 turn.—4. 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 majothe household, they should for the first rity 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 imthey were to be banished to America, proper to laugh at one's own wit and or pay 1007. and if they returned to suf-humour; 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. flowing 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 shil-ty.-13. In speaking of absent people, lings for the second: and persons the infallible rule is, to say no more than 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

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 || word, Matt. vii. 20. See CALLING, REwould at once banish flattery and defa- GENERATION. mation from the world.

CONVERT, a person who is conCONVERSION, a change from one verted. In a monastic sense, converts state to another. Conversion may be are lay friars, or brothers admitted for 1. Merely external, or that which con- the service of the house, without orders, sists only in an cutward reformation.- and not allowed to sing in the choir. 2. Doctrinal, or a change of sentiments. CONVICTION, in general, is the as-3. Saving, which consists in the reno-surance of the truth of any proposition. vation of the heart and life, or a turn-In a religious sense, it is the first degree ing from the power of sin and Satan un- of repentance, and implies an affecting to God, Acts xxvi. 18. and is produced sense that we are guilty before God; by the influence of Divine grace on the that we can do nothing of ourselves to soul.-4. Sometimes it is put for resto- gain his forfeited favour; that we deration, as in the case of Peter, Luke serve and are exposed to the wrath of xxii. 32. The instrumental cause of God; that sin is very odious and hateconversion is usually the ministry of the ful, yea, the greatest of evils. There is word; though sometimes it is produced a natural conviction which arises from by reading, by serious and appropriate natural conscience, fear of punishment, conversation, sanctified afflictions, &c. moral suasion, or alarming providences, "Conversion," says the great Char- but which is not of a permanent nature. nock, "is to be distinguished from re- Saving conviction is the work of the generation thus.-Regeneration is a spi- Spirit, as the cause; though the law, ritual change; conversion is a spiritual the conscience, the Gospel, or affliction, motion: in regeneration there is a power may be the means, John xvi. 8, 9. Conconferred; conversion is the exercise victions of sin differ very much in their of this power: in regeneration there is degree in different persons. It has been given us a principle to turn; conversion observed that those who suffer the most is our actual turning. In the covenant, agonizing sensations are such as never God's putting his Spirit into us is dis- before enjoyed the external call of the tinguished from our walking in his sta- Gospel, or were not favoured with the tutes from the first step we take in the tuition of religious parents, but have way of God, and is set down as the cause neglected or notoriously abused the of our motion, Ezek. xxxvi. 27. In re- means of grace. To these, conviction newing us, God gives us a power; in is often sudden, and produces that horconverting us, he excites that power. ror and shame which are not soon overMen are naturally dead, and have a come; whereas those who have sat stone upon them: regeneration is a under the Gospel from their infancy rolling away the stone from the heart, have not had such alarming convictions, and a raising to newness of life; and because they have already some notion then conversion is as natural to a rege- of these things, and have so much acnerate man as motion is to a lively body. quaintance with the Gospel as admiA principle of activity will produce ac-nisters immediate comfort. As it is tion. In regeneration, man is wholly not, therefore, the constant method of passive; in conversion, he is active. the Spirit to convince in one way, it is The first reviving us is wholly the act improper for any to distress themselves of God, without any concurrence of the because they are not, or have not been creature; but after we are revived we tormented almost to despair: they do actively and voluntarily live in his should be rather thankful that the Spisight. Regeneration is the motion of rit of God has dealt tenderly with them, God in the creature; conversion is the and opened to them the source of conmotion of the creature to God, by virtue solation. It is necessary however to of that first principle: from this prin- observe, that, in order to repentance and ciple all the acts of believing, repent-conversion to God, there must be real ing, 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

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 sin: legal hardens the heart; evangelical softens it: legal is only temporary; evangelical lasting.

twelve bishops. The rest of the clergy, whether secular or regular, are composed of the orders of St. Anthony, St. 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. The one called the upper house, where the archbishops and bishops sit severally by themselves; the other the lower house, where all the rest of the clergy are represented by their deputies. The inferior clergy are represented by their proctors; consisting of all the deans and archdeacons; of one proctor for every chapter, and two for the clergy, of every diocese-in all, one hundred and forty-three divines, viz. twenty-two deans, fifty-three archdeacons, twenty-four prebendaries, and forty-four proctors of the diocesan clergy. The fower house chooses its prolocutor, who is to take care that the members attend, to collect their debates and votes, and to carry their resolutions to the upper house. The convocations is summoned by the king's writ, directed to the archbishop of each province, requiring him to summon all bishops, deans, archdeacons, &c. The power of the convocation is limited by a statute of Henry VIII. They are not to make any canons, or ecclesiastical laws, without the king's license; nor, when permitted, can they put them in execution but under several restrictions.-They have the examining and censuring all heretical and schismatical books and persons, &c.; but there lies an appeal to the king in chancery, or to his delegates. The clergy in convocation, and their servants, have the same privileges as members of parliament. In 1665, the convocation of the clergy gave up the privilege of taxing themselves to the house of commons, in consideration of their being allowed to vote at the election of members for that house. Since that period they have been seldom allowed to do any business; and are generally prorogued from time to time till dissolved, a new convocation being generally 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

six hundred years 'standing, if a priest elected bishop be not already archimandrite, that dignity must be conferred on him before episcopal ordination. The second person among the clergy after the patriarch is the titular patriarch of Jerusalem, who also resides at Cairo. To him belongs the government of the Cophtic church during the vacancy of the patriarchal see. To be elected patriarch, it is necessary the person have lived all his life in continence. To be elected bishop, the person must be in the celibate; or if he have been married, it must not be above once. The priests and inferior ministers are allowed to be married before ordination; but not forced to it, as some have observed. They have a great number of deacons, and even confer the dignity frequently on their children. None but the lowest rank among the people commence ecclesiastics: whence arises that excessive ignorance found among them; yet the respect of the laity towards the clergy is very extraordinary. The monastic life is in great esteem among them: to be admitted into it, there is always required the consent of the bishop. The religious Cophts, it is said, make a vow of perpetual chastity; renounce the world, and live with great austerity in deserts: they are obliged to sleep in their clothes and their girdle, on a mat stretched on the ground; and to prostrate themselves every evening one hundred and fifty times with their face and breast on the ground. They are all, both men and women, of the lowest class of the people, and live on alms. The nunneries are properly hospitals, and few enter but widows reduced to beggary.

CORBAN, in Jewish antiquity, were those offerings which had life; in opposition to the minchab, or those which 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 commandment, which enjoins the respect

due to parents; for when a child had no mind to relieve the wants of his father or mother, he would say to them"It is a gift (corban) by whatsoever thou mightest be profited by me;" i. e. "I have devoted that to God which you ask of me, and it is no longer mine to give." Mark vii. 11.

make no express provision for the pardon of offences, committed against the precepts of it on the repentance of such offenders, but pronounces a sentence of death upon them, Gen. ii. Gal. iv. 24. Ps. Ixxxix. 3, 4. The covenant of grace is generally defined to be that which was made with Christ, as the second Adam, and in him with all the elect as his seed, Isa. xlii. 1-6. 1 Pet. i. 20. Is. lii. 13.

CORDELIER, a Franciscan, or religious of the order of St. Francis. The denomination cordelier, is said to have been given in the war of St. Lewis I. The covenant of works was made against the infidels, wherein the friars with Adam; the condition of which was, minor having repulsed the barbarians, his perseverance during the whole time and that king having enquired their of his probation; the reward annexed name, it was answered, they were peo-to this obedience was the continuance of ple cordeliez, "tied with ropes;" alluding to the girdle of rope, or cord, tied with three knots, which they were as part of their habit.

him and his posterity in such perfect holiness and felicity he then had while upon earth, and everlasting life with God hereafter. The penalty threatened for the breach of the command was condemnation; terminating in death temporal, spiritual, and eternal. The seals of this covenant were, the tree of knowledge and the tree of life; and, perhaps, the Sabbath_and Paradise, Gen. ii. iii. Gal. vi. 24. Rom. v. 12, 19. This covenant was broken by Adam's eating of the for

CORNARISTS, the disciples of Theodore Cornhert, an enthusiastic secretary of the states of Holland. He wrote, at the same time, against the Catholics, Lutherans, and Calvinists. He maintained that every religious communion needed reformation; but he added, that no person had a right to engage in accomplishing it without a mis-bidden fruit, whereby he and his possion supported by miracles. He was also of opinion, that a person might be a good Christian without being a member of any visible church.

COVENANT, a contract, or agreement between two or more parties on certain terms. The terms made use of in the Scriptures for covenant are

terity were all subject to ruin, Gen. iii. Rom. v. 12, 19; and without the intervention of the divine grace and mercy, would have been lost for ever, Rom. iii. 23. The Divine Being, foreseeing this, in infinite wisdom and unspeakable compassion planned the covenant of grace; by virtue of which his people are reinstated in the blessings of purity, knowledge, and felicity, and that without a possibility of any farther defalcation.

and San. The former signifies choosing, or friendly parting; as in covenants each party, in a friendly manner, consented, and so bound himself to II. The covenant of grace. Some dithe chosen terms; the latter signifies vines make a distinction between the cotestament, as all the blessings of the co- venant of redemption and that of grace; venant are freely disposed to us. The the former, they say, was made with word covenant is also used for an im- Christ in eternity; the latter with bemutable ordinance, Jer. xxxiii. 20. a lievers in time. Others object to this, promise, Exod. xxxiv. 10. Is. lix. 21. and suppose it a needless distinction; and also for a precept, Jer. xxxiv. 13, for there is but one covenant of grace, 14. In Scripture we read of various co- and not two, in which the head and venants; such as those made with Noah, members are concerned; and, besides, Abraham, and the Hebrews at large. the covenant of grace, properly speakAnciently covenants were made and ra-ing, could not be made between God tified with great solemnity. The Scriptures allude to the cutting of animals asunder; denoting that, in the same manner, the perjured and covenantbreaker should be cut asunder by the vengeance of God, Jer. xxxiv. 18.

The covenants which more especially relate to the human race, are generally called the covenant of works and the covenant of grace.

The covenant of works is that whereby God requires perfect obedience from his creatures, in such a manner as to

and man; for what can man restipulate with God, which is in his power to do or give him, and which God has not a prior right unto? Fallen man has neither inclination to yield obedience, nor power to perform it. The parties, therefore,in this covenant, are generally said to be the Father and the Son; but Dr. Gill supposes that the Holy Ghost should not be excluded, since he is promised in it, and in consequence of it, is sent down into the hearts of believers; and which must be by agree

ment, and with his consent. If we be-
lieve, therefore, in a Trinity, it is more
proper to suppose that they were all
engaged in this plan of the covenant,"
than to suppose that the Father and Son
were engaged exclusive of the Holy
Spirit, 1 John v. 6, 7. As to the work of
the Son, it was the will and appointment
of the Father that he should take the
charge and care of his people, John vi.
39. Heb. ii. 13, redeem them by his
blood, John xvii. Heb. x. obey the law
in their room, Rom. x. 4. justify them
by his righteousness, Dan. ix. 24, &c.,
and finally, preserve them to glory, Is.
xl. 11. Jesus Christ, according to the
divine purpose, became the representa-
tive and covenant head of his people,
Eph. i. 22, 23. Col. i. 18. They were
all considered in him, and represented
by him, Eph. i. 4. promises of grace and
glory made to them in him, Tit. i. 2.
I Cor. i. 20. he suffered in their stead.
2 Cor. v. 21. He is also to be considered
as the mediator of the covenant by whom
justice is satisfied, and man reconciled to
God. See art. MEDIATOR. He is also
the surety of this covenant, Heb. vii. 22.
as he took the whole debt upon him,
freed his people from the charge, obey-
ed the law, and engaged to bring his
people to glory, Heb. ii. 13. Is. xlix. 5, 6.
He is called the testator of the cove-
nant, which is denominated a Testa-
ment, Heb. vii. 22. Heb. ix. 15. He dis-
poses of his blessings according to his
will or testament, which is unalterable,
signed by his hand, and sealed by his
blood. In this covenant, as we before
observed, the Holy Spirit also is enga-
ged. His assent is given to every part
thereof; he brings his people into the
enjoyment of its blessings, 1 Pet. i. 2.
2 Thess. ii. 13. He was concerned in the
incarnation of Christ, Matt. i. 18. and
assisted his human nature, Heb. ix. 14.
He takes of the things of Christ, and
shows them unto us; cleanses, enlight-
ens, sanctifies, establishes, and comforts
his people, according to the plan of the
covenant, Rom. viii. 15, 16. See HOLY
GHOST.

III. The properties of this covenant are such as these: 1. It is eternal, being made before time, Eph. i. 3, 4. 2 Tim. i. 9.-2. Divine as to its origin, springing entirely from free grace, Rom. xi. 5, 6. Ps. lxxxix. 2, 3, 28.-3. It is absolute and unconditional, Eph. ii. 8, 9.-4. It is perfect and complete, wanting nothing, 2 Sam. xxiii. 5.-5. It is sure and immoveable, Isa. liv. 10. Isa. lv. 3.-6. Called new in opposition to the old, and as its blessings will be always new, Heb. viii. 6, 8.

IV. These two covenants above-mentioned agree in some things, in others they differ. 1. "In both," says Witsius, the parties concerned are God and man.-2. In both, the same promise of eternal life.-3. The condition of both is the same, perfect obedience to the law prescribed; for it is not worthy of God to admit man to a blessed communion with him but in the way of holiness.— 4. In both is the same end, the glory of God. But they differ in the following respects: 1. In the covenant of works, the character or relation of God is that of a supreme lawgiver, and the chief good rejoicing to communicate happiness to his creatures. In the covenant of grace he appears as infinitely merciful, adjudging life to the elect sinner, agreeably to his wisdom and justice.—2. In the covenant of works there was no mediator: the covenant of grace has a mediator, Christ.-3. In the covenant of works, the condition of perfect obedience was required to be performed by man himself in covenant. In the covenant of grace the same condition is proposed, but to be performed by a mediator.-4. In the covenant of works man is considered as working, and the reward as to be given of debt." In the covenant of grace the man in covenant is considered as believing; eternal life being given as the merit of the mediator, out of free grace, which excludes all boasting.-5. In the covenant of works something is required as a condition, which being performed entitles to reward. The covenant of grace consists not of conditions, but of promises: the life to be obtained; faith, by which we are made partakers of Christ; perseverance, and, in a word, the whole of salvation, are absolutely promised.-6. The special end of the covenant of works was the manifestation of the holiness, goodness, and justice of God; but the special end of the covenant of grace, is the praise of the glory of his grace, and the revelation of his unsearchable and manifold wisdom."-7. The covenant of works was only for a time, but the covenant of grace stands sure for ever.

V. The administration of the covenant of grace.-The covenant of grace, under the Old Testament, was exhibited by promises, sacrifices, types, ordinances, and prophecies. Under the New it is administered in the preaching of the Gospel, baptism, and the Lord's supper; in which grace and salvation are held forth in more fulness, evidence, and efficacy to all nations, 2 Cor. iii. 6-18. Heb. viii. Matt. xxviii. 19, 20. But in both periods, the mediator, the whole

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