the act of devoting any thing to the fervice and worship of God. The Moifaical law ordained, that all the firft-born, both of man and beaff, fhould be sanctified or consecrated to God. We find also that Joshua consecrated the Gibeonites, as Solomon and David did the Nethinims, to the fervice of the temple; and that the Hebrews fometimes con- secrated their fields and cattle to the Lord, after which they were no longer in their power.

Among the ancient Chriftians, the confecration of churches was performed with a great deal of pious fo- lemnity. In what manner it was done for the three firft ages, is uncertain; the authentic accounts reach- ing no higher than the fourth, when, in the peaceable reign of Conflantine, churches were everywhere built, and dedicated with great solemnity. Some think the confecration confifted in setting up the sign of the crofs, or in placing a communion table in the church; and others, that no more was done than preaching a panegyrical fermon in commemoration of the founder, and that then they proceeded to prayers, one of which was compofed on purpofe for the church to be confe- CONSENT. The Romanists have a great deal of pious popery in the ceremonies of consecration; which they bestow on almost every thing, as bells, candles, books, water, oil, ashes, palms, swords, banners, pictures, croziers, agnus dei's, rotes, children's clouts, &c.

In England, churches have been always consecrated with particular ceremonies, the form of which was left to the discretion of the bishop. That observed by Bishop Laud, in consecrating St Catharine Creed church, in London, gave great offence.

CONSECRATION is particularly used for the benediction of the elements in the eucharist.

among medallists, is the ceremony of the apotheosis of an emperor, or his translation into heaven and reception among the gods. On medals the consecration is thus represented: on one side is the emperor's head, crowned with laurel, sometimes veiled; and the inscription gives him the title of divus: on the reverse is a temple, a bustum, an altar, or an eagle taking its flight towards heaven, either from off the altar, or from a cipus: at other times the emperor is seen in the air, borne up by the eagle; the inscription always, consecratio. These are the usual symbols: yet on the reverse of that of Antoninus is the Antonine column. In the apotheosis of empresses, instead of an eagle there is a peacock. As to the honours rendered these princes after death, they were explained by the words consecratio, pater, divus, and dea. Sometimes around the temple or altar are put, memoriae felicis, or memoriae aeternae: for princesses, perpetuas, and fidelibus recepta: on the one side of the head, dea, or &c.