Chapter XXV: Act 46: , Parl. 3, Act 106, Parl. 7, Act 24, Parl. 11, King James VI., do (1)

condemn all baptism conform to the Pope’s kirk, and the idolatry of the mass; and ordains all sayers, wilful hearers, and concealers of the mass, the maintainers and resetters of the priests, Jesuits, trafficking Papists, to be punished without any exception or restriction, Act 5, Parl. 1, Act 120, Parl. 12, Act 164, Parl. 13, Act 193, Parl. 14, Act 1, Parl. 19, Act 5, Parl. 20, King James VI., do condemn all erroneous books and writs containing erroneous doctrine against the religion presently professed, or containing superstitious rites and ceremonies Papistical, whereby the people are greatly abused, and ordains the home-bringers of them to be punished, Act 25, Parl. 11, King James VI., do condemn the monuments and dregs of bygone idolatry, as going to crosses, observing the festival days of saints, and such other superstitious and Papistical rites, to the dishonour of God, contempt of true religion, and fostering of great error among the people; and ordains the users of them to be punished for the second fault as idolaters, Act 104, Parl. 7, King James VI.

Likeas many Acts of Parliament are conceived for maintenance of God’s true and Christian religion, and the purity thereof, in doctrine and sacraments of the true church of God, the liberty and freedom thereof, in her national, synodal assemblies, presbyteries, sessions, policy, discipline, and jurisdiction thereof; as that purity of religion, and liberty of the church was used, professed, exercised, preached, and confessed, according to the reformation of religion in this realm. As for instance, the 99th Act, Parl. 7, Act 25, Parl. 11, Act 114, Parl. 12, Act 160, Parl. 13, of King James VI., ratified by the 4th Act of King Charles. So that the 6th Act, Parl. 1, and 68th Act, Parl. 6, of King James VI., in the year of God 1579, declare the ministers of the blessed evangel, whom God of his mercy had raised up, or hereafter should raise, agreeing with them that then lived, in doctrine and administration of the sacraments; and the people that professed CHRIST, as he was then offered in the evangel, and doth communicate with the holy sacraments (as in the reformed kirks of this realm they were presently administrate) according to the Confession of Faith, to be the true and holy kirk of Christ Jesus within this realm. And decerns and declares all and sundry, who either gainsay the word of the evangel received and approved as the heads of the Confession of Faith, professed in Parliament in the year of God 1560, specified also in the first Parliament of King James VI., and ratified in this present Parliament, more particularly do express; or that refuse the administration of the holy sacraments, as they were then ministrated; to be no members of the said kirk within this realm, and true religion presently professed, so long as they keep themselves so divided from the society of Christ’s body. And the subsequent Act 69, Parl. 6, of King James VI. declares, that there is no other face of kirk, nor other face of religion, than was presently at that time, by the favour of God, established within this realm: “Which therefore is ever styled God’s true religion, Christ’s true religion, the true and Christian religion, and a perfect religion;” which, by manifold Acts of Parliament, all within this realm are bound to profess, to subscribe the articles thereof, the Confession of Faith, to recant all doctrine and errors repugnant to any of the said articles, Act 4 and 9, Parl. 1, Acts 45, 46, 47, Parl. 3, Act 71, Parl. 6, Act 106, Parl. 7, Act 24, Parl. 11, Act 123, Parl. 12, Act 194 and 197, Parl. 14, of King James VI. And all magistrates, sheriffs, &c. on the one part, are ordained to search, apprehend, and punish all contraveners: For instance, Act 5, Parl. 1, Act 104, Parl. 7, Act 25, Parl. 11, King James VI.; and that, notwithstanding of the King’s Majesty’s licences on the contrary, which are discharged, and declared to be of no force, in so far as they tend in anywise to the prejudice and hinder of the execution of the Acts of Parliament against Papists and adversaries of true religion, Act 106, Parl. 7, King James VI. On the other part, in the 47th Act, Parl. 3, King James VI. it is declared and ordained. Seeing the cause of God’s true religion and his Highness’s authority are so joined, as the hurt of the one is common to both; that none shall be reputed as loyal and faithful subjects to our sovereign Lord, or his authority, but be punishable as rebellers and gainstanders of the same, who shall not give their confession, and make their profession of the said true religion: and that they who, after defection, shall give the confession of their faith of new, they shall promise to continue therein in time coming, to maintain our sovereign Lord’s authority, and at the uttermost of their power to fortify, assist, and maintain the true preachers and professors of Christ’s religion, against whatsoever enemies and gainstanders of the same; and, namely, against all such, of whatsoever nation, estate, or degree they be of, that have joined or bound themselves, or have assisted, or assist, to set forward and execute the cruel decrees of the Council of Trent, contrary to the true preachers and professors of the word of God; which is repeated, word by word, in the articles of pacification at Perth, the 23rd of February, 1572, approved by Parliament the last of April, 1573, ratified in Parliament 1587, and related Act 123, Parl. 12, of King James VI.; with this addition, “That they are bound to resist all treasonable uproars and hostilities raised against the true religion, the King’s Majesty, and the true professors.”

Likeas, all lieges are bound to maintain the King’s Majesty’s royal person and authority, the authority of Parliaments, without the which neither any laws or lawful judicatories can be established, Acts 130 and 131, Parl. 8, King James VI., and the subjects’ liberties, who ought only to live and be governed by the King’s laws, the common laws of this realm allenarly, Act 48, Parl. 3, King James I., Act 79, Parl. 6, King James IV.; repeated in the Act 131, Parl. 8, King James VI.; which if they be innovated and prejudged, “the commission anent the union of the two kingdoms of Scotland and England, which is the sole act of the 17th Parl. of King James VI., declares,” such confusion would ensue as this realm could be no more a free monarchy: because, by the fundamental laws, ancient privileges, offices, and liberties of this kingdom, not only the princely authority of his Majesty’s royal descent hath been these many ages maintained, but also the people’s security of their lands, livings, rights, offices, liberties, and dignities preserved. And, therefore, for the preservation of the said true religion, laws, and liberties of this kingdom, it is statute by the 8th Act, Parl. 1, repeated in the 99th Act, Parl. 7, ratified in the 23rd Act, Parl. 11, and 114th Act, Parl. 12, of King James VI., and 4th Act, Parl. 1, of King Charles I., “That all Kings and Princes at their coronation, and reception of their princely authority, shall make their faithful promise by their solemn oath, in the presence of the eternal God, that, enduring the whole time of their lives, they shall serve the same eternal God, to the uttermost of their power, according as he hath required in his most holy word, contained in the Old and New Testament; and according to the same word, shall maintain the true religion of Christ Jesus, the preaching of his holy word, the due and right ministration of the sacraments now received and preached within this realm, (according to the Confession of Faith immediately preceding,) and shall abolish and gainstand all false religion contrary to the same; and shall rule the people committed to their charge, according to the will and command of God revealed in his foresaid word, and according to the laudable laws and constitutions received in this realm, nowise repugnant to the said will of the eternal God; and shall procure, to the uttermost of their power, to the kirk of God, and whole Christian people, true and perfect peace in all time coming; and that they shall be careful to root out of their empire all heretics and enemies to the true worship of God, who shall be convicted by the true kirk of God of the foresaid crimes.” Which was also observed by his Majesty, at his coronation in Edinburgh, 1633, as may be seen in the order of the coronation.

In obedience to the commandment of God, conform to the practice of the godly in former times, and according to the laudable example of our worthy and religious progenitors, and of many yet living amongst us, which was warranted also by act of council, commanding a general band to be made and subscribed by his Majesty’s subjects of all ranks; for two causes: one was, For defending the true religion, as it was then reformed, and is expressed in the Confession of Faith above written, and a former large Confession established by sundry acts of lawful General Assemblies and of Parliaments, unto which it hath relation, set down in public Catechisms; and which hath been for many years, with a blessing from Heaven, preached and professed in this kirk and kingdom, as God’s undoubted truth, grounded only upon his written word. The other cause was, For maintaining the King’s Majesty, his person and estate; the true worship of God and the King’s authority being so straitly joined, as that they had the same friends and common enemies, and did stand and fall together. And finally, being convinced in our minds, and confessing with our mouths, that the present and succeeding generations in this land are bound to keep the foresaid national oath and subscription inviolable.

We Noblemen, Barons, Gentlemen, Burgesses, Ministers, and Commons undersubscribing, considering divers times before, and especially at this time, the danger of the true reformed religion, of the King’s honour, and of the public peace of the kingdom, by the manifold innovations and evils, generally contained, and particularly mentioned in our late supplications, complaints, and protestations; do hereby profess, and before God, his angels, and the world, solemnly declare, That with our whole heart we agree, and resolve all the days of our life constantly to adhere unto and to defend the foresaid true religion, and (forbearing the practice of all innovations already introduced in the matters of the worship of God, or approbation of the corruptions of the public government of the kirk, or civil places and power of kirkmen, till they be tried and allowed in free assemblies and in parliament) to labour, by all means lawful, to recover the purity and liberty of the Gospel, as it was established and professed before the foresaid novations. And because, after due examination, we plainly perceive, and undoubtedly believe, that the innovations and evils contained in our supplications, complaints, and protestations, have no warrant of the word of God, are contrary to the articles of the foresaid Confession, to the intention and meaning of the blessed reformers of religion in this land, to the above-written Acts of Parliament; and do sensibly tend to the re-establishing of the Popish religion and tyranny, and to the subversion and ruin of the true reformed religion, and of our liberties, laws, and estates; we also declare, That the foresaid Confessions are to be interpreted, and ought to be understood of the foresaid novations and evils, no less than if every one of them had been expressed in the foresaid Confessions; and that we are obliged to detest and abhor them, amongst other particular heads of Papistry abjured therein. And therefore, from the knowledge and conscience of our duty to God, to our King and country, without any worldly respect or inducement, so far as human infirmity will suffer, wishing a further measure of the grace of God for this effect; we promise and swear, by the GREAT NAME OF THE LORD OUR GOD, to continue in the profession and obedience of the foresaid religion; and that we shall defend the same, and resist all these contrary errors and corruptions, according to our vocation, and to the uttermost of that power that God hath put in our hands, all the days of our life.

And in like manner, with the same heart, we declare before God and men, That we have no intention nor desire to attempt anything that may turn to the dishonour of God, or to the diminution of the King’s greatness and authority; but, on the contrary, we promise and swear, That we shall, to the uttermost of our power, with our means and lives, stand to the defence of our dread Sovereign the King’s Majesty, his person and authority, in the defence and preservation of the foresaid true religion, liberties, and laws of the kingdom; as also to the mutual defence and assistance every one of us of another, in the same cause of maintaining the true religion, and his Majesty’s authority, with our best counsel, our bodies, means, and whole power, against all sorts of persons whatsoever; so that whatsoever shall be done to the least of us for that cause, shall be taken as done to us all in general, and to every one of us in particular. And that we shall neither directly nor indirectly suffer ourselves to be divided or withdrawn, by whatsoever suggestion, combination, allurement, or terror, from this blessed and loyal conjunction; nor shall cast in any let or impediment that may stay or hinder any such resolution as by common consent shall be found to conduce for so good ends; but, on the contrary, shall by all lawful means labour to further and promote the same: and if any such dangerous and divisive motion be made to us by word or writ, we, and every one of us, shall either suppress it, or, if need be, shall incontinent make the same known, that it may be timeously obviated. Neither do we fear the foul aspersions of rebellion, combination, or what else our adversaries, from their craft and malice, would put upon us; seeing what we do is so well warranted, and ariseth from an unfeigned desire to maintain the true worship of God, the majesty of our King, and the peace of the kingdom, for the common happiness of ourselves and our posterity.

And because we cannot look for a blessing from God upon our proceedings, except with our profession and subscription we join such a life and conversation as beseemeth Christians who have renewed their covenant with God; we therefore faithfully promise for ourselves, our followers, and all others under us, both in public, and in our particular families, and personal carriage, to endeavour to keep ourselves within the bounds of Christian liberty, and to be good examples to others of all godliness, soberness, and righteousness, and of every duty we owe to God and man.

And, that this our union and conjunction may be observed without violation, we call the LIVING GOD, THE SEARCHER OF OUR HEARTS, to witness, who knoweth this to be our sincere desire and unfeigned resolution, as we shall answer to JESUS CHRIST in the great day, and under the pain of God’s everlasting wrath, and of infamy and loss of all honour and respect in this world: most humbly beseeching the LORD to strengthen us by his HOLY SPIRIT for this end, and to bless our desires and proceedings with a happy success; that religion and righteousness may flourish in the land, to the glory of GOD, the honour of our King, and peace and comfort of us all. In witness whereof, we have subscribed with our hands all the premises.

The article of this covenant, which was at the first subscription referred to the determination of the General Assembly, being now determined; and thereby the five articles of Perth, the government of the kirk by bishops, and the civil places and power of kirkmen, upon the reasons and grounds contained in the Acts of the General Assembly, declared to be unlawful within this kirk, we subscribe according to the determination aforesaid.

This, together with the Solemn League and Covenant, (which see,) is bound up with and added to the Westminster Confession of Faith, and published by authority of the Scottish Establishment. But an eminent member of that establishment officiating at present as a dissenting minister in London, asserts that no licentiate or minister of the Scottish Establishment has signed or been asked to sign this, or the Solemn League and Covenant, for the last 150 years. This does not, however, exonerate the religious community which still publishes these documents authoritatively from the charge of intolerance; and all classes of Episcopalians, including of course the Church of England, are involved in these fearful anathemas.

CONFESSION OF AUGSBOURG, or AUGUSTAN CONFESSION. A confession of faith, drawn up by Melancthon, and presented by him and Luther to the emperor Charles V. at Augsbourg, in the year 1530. It was divided into two parts, and was designed to support all the points of the Lutheran reformation, and to show the heterodoxy of the Church of Rome.—_Maimbourg, Hist. du Lutheranisme_.

The first part contained twenty-one articles. The first acknowledged and agreed to all the decisions of the first four general councils, concerning the Trinity. The second admitted of original sin, but defined it differently from the Church of Rome, making it to consist only in concupiscence. The third contained the substance of the Apostles’ Creed. The fourth maintained, against the Pelagians, that a man cannot be justified by the mere strength and capacity of nature; and, against the Roman Catholics, that justification is the effect of faith, exclusive of good works. The fifth agreed with the Church of Rome, that the word of GOD, and the sacraments, are the means of conveying the HOLY SPIRIT, but differed from that communion, by asserting that this Divine operation is never present without faith. The sixth affirmed, that our faith ought to produce good works, purely in obedience to GOD, and not in order to our own justification. The seventh made the true Church to consist of none but the righteous. The eighth acknowledged the validity of the sacraments, though administered by hypocrites or wicked persons. The ninth asserted, against the Anabaptists, the necessity of infant baptism. The tenth acknowledged the presence of the body and blood of CHRIST under the consecrated elements; adding, that this mysterious presence in the holy sacrament continued with the elements only during the time of receiving, and that the eucharist ought to be given in both kinds. The eleventh granted the necessity of absolution to penitents, but denied their being obliged to make a particular confession of their sins. The twelfth condemned the Anabaptists, who affirm, that whoever is once justified cannot fall from grace; as also the Novatians, who refused absolution to sins committed after baptism; asserting withal, against the Church of Rome, that a repenting sinner is not made capable of forgiveness by any acts of penance whatever. The thirteenth required actual faith from those who participate of the sacraments. The fourteenth forbad those, who were not lawfully called, to teach in the Church, or administer the sacraments. The fifteenth appointed the observation of the festivals, and prescribed the ceremonies of the Church. The sixteenth acknowledged the obligation of civil laws. The seventeenth acknowledged the resurrection, heaven, and hell, and condemned the two following errors of the Anabaptists and Fifth-monarchy men; viz. That the punishment of the devils and the damned will have an end, and that the saints will reign with Christ a thousand years upon earth. The eighteenth declared, that our wills are not sufficiently free, in actions relating to the promoting of our salvation. The nineteenth maintained, that, notwithstanding God created man, and still continues to preserve him, God neither is, nor can be, the author of sin. The twentieth affirmed, that good works are not altogether unprofitable: and the twenty-first forbad the invocation of saints.

The second part of the Augustan Confession is altogether in opposition to the Church of Rome, referring to the seven principal abuses, on which the Lutherans found the necessity of separating from the communion of that Church. The first head enjoined communion in both kinds, and forbad the procession of the holy sacrament. The second condemned the celibacy of priests. By the third, private masses were abolished, and some part at least of the congregation were obliged to communicate with the priest. The fourth declared against the necessity of making a particular confession of sins to the priest. The fifth rejected tradition. The sixth disallowed of monastic vows: and the seventh asserted, that the power of the Church consisted only in preaching the gospel and administering the sacraments.

This confession of faith was signed by the Elector of Saxony, and his eldest son, by the Marquis of Brandenbourg, by the Landgrave of Hesse, the Prince of Hainault, and the republics of Nuremberg and Rutlingua. It was argued before the emperor Charles V., but rejected; the Roman Catholics having a majority of votes in the council. This was followed by a conference between seven deputies of each party; in which, Luther being absent, Melancthon, by his mollifying explanations, brought both sides to an agreement in relation to fifteen of the first twenty-one articles. But the conference broke up without adjusting all the differences between them.

CONFESSIONAL. (See _Confession_ and _Auricular Confession_.) An enclosed seat or recess in Roman churches where penitents make confession to the priests.

CONFESSOR. A name given to those who confessed the doctrine of CHRIST before heathen or persecuting judges; or to those who firmly endured punishment for defending the faith: if they died under their torments they were called _martyrs_. Our LORD says that he will confess before his heavenly FATHER them that shall _confess_ him before men. (Matt. x. 32.) The Church of England can bless GOD for having honoured her with many confessors, especially during the persecution which was, under the usurpation of Oliver Cromwell, raised against her by Presbyterians, Independents, and Infidels. In the time of Queen Mary, also, there were confessors, as well as martyrs.

CONFESSOR, in the Romish Church, is a priest who receives confession. (See _Auricular Confession_.)

CONFIRMATION. This is a Latin word which signifies _strengthening_. It is used to express the rite in which the indwelling grace of the HOLY GHOST is sought for those who have been made children of GOD in baptism; to which sacrament it is, strictly speaking, a supplemental rite. This ordinance is called _confirmation_, because they who duly receive it are _confirmed_ or strengthened for the fulfilment of their Christian duties by the grace therein bestowed upon them. The words which accompany confirmation in the Eastern Churches are, “The seal of the gift of the HOLY GHOST:” and the effect of it is well expressed in that ancient prayer which, from the earliest times, has been used in all the Western Churches: “Almighty and everlasting GOD, who hast vouchsafed to regenerate these thy servants, by water and the HOLY GHOST, and hast given unto them forgiveness of all their sins,—pour into them thy sevenfold Spirit, the Holy Comforter from heaven;” or, “Strengthen them, we beseech thee, with the HOLY GHOST, the Comforter.” In the Greek and African Churches confirmation is administered with chrism, an unguent consecrated by a bishop; in the Latin Churches with the same, at a bishop’s hands; in the English Churches, by laying on of the bishop’s hands, the only rite mentioned in connexion with it in the Scriptures: “Then laid they their hands upon them, and they received the HOLY GHOST.” (Acts viii. 17.)

In the Epistle to the Hebrews, confirmation (there spoken of under the term “laying on of hands”) is ranked among the chief fundamentals of Christian doctrine, (Heb. vi. 2,) and must therefore be of perpetual obligation. In the first ages of the Church, confirmation appears to have been administered in all cases as soon after baptism as possible, as it continues to be in the Greek and African Churches. But in the Western Churches, for the last three or four hundred years, the bishops have interposed a delay of seven years after infant baptism: which delay in the English Churches has latterly been extended to fifteen or sixteen years—the determination of the age being left to the bishop. At the last revision of our Prayer Book, in 1661, confirmation was made an occasion of requiring from those who have been baptized in infancy, a renewal, in their own persons, of the engagements of the baptismal covenant. The dispositions of mind required of those who would benefit by confirmation are the same which are necessary to fit men for receiving grace in the sacraments; namely, repentance and faith: without which, where persons are capable of them, neither this nor any of the means of grace can benefit those to whom they are administered.

No persons are admissible to the holy communion unless they have been confirmed, or are ready and desirous to be confirmed.—_Rubric._

When children are well instructed in the vow made for them at baptism, by the Church Catechism, it is then required they should take it upon themselves, and be confirmed by the bishop: which holy rite of confirmation, though it were not instituted by CHRIST, and so be not properly a sacrament, yet the apostles did lay their hands on such as had been before baptized by an inferior minister. (Acts viii. 14–17; and xix. 6.) This custom the primitive Church imitated in the bishops laying on their hands with holy prayers, upon persons that had been baptized; which was believed to convey the HOLY SPIRIT to them for enabling them to keep their vow. And this holy rite is still retained in the Eastern and Western Churches, and in all Protestant Churches where they have bishops. And we have an excellent office for it, containing, first, the preparation for it by a serious admonition to all that come to it, a solemn engagement from the parties to keep their vow, with some acts of praise and prayer suited to the occasion. Secondly, the rite itself consists of the ceremony, which is the laying on of the bishop’s hands, and his benediction. Thirdly, the office is concluded with prayers; general, as the LORD’S Prayer; and peculiar to the occasion, as the two collects; and with a final blessing.

The person who doth confirm is a bishop, to which order the ancient Church did always reserve the dispensing of this rite, because the apostles only did this (Acts viii. 14); and therefore the bishops are highly obliged to take care that all in their dioceses, who need and desire it, may not want the opportunity of coming to it. The persons who are to be confirmed are all that have been baptized, from the time they come to years of discretion, or however to be able to understand the nature of their baptismal vow, which they are here to take upon themselves; and since we baptize infants, it is more necessary to bring them to confirmation; and their godfathers can no way better acquit themselves of the charge they have undertaken, than by taking care, as the Church in this exhortation requires, that they may learn their catechism, and understand their vow; and here solemnly, before GOD and many witnesses, renew it in their own name. For, secondly, the bishop doth particularly inquire, if they do here in GOD’S presence, and before all the congregation, renew that solemn vow in their own names made at their baptism; and if they do engage to perform and do what was promised for them by their sureties: to which they must every one answer, with great reverence and serious consideration, that “they do.” Thirdly, the bishop and the priests that are present begin their devotions, encouraging the parties who have promised this, by minding them that they shall have “help” from him that made heaven and earth, (Psal. cxxiv. 7,) and praising GOD for bringing these persons into so blessed a condition. (Psal. cxiii. 2.) Finally, desiring him to hear the prayers now to be made for them. Fourthly, there is a larger form of prayer made by the bishop, wherein he first acknowledges GOD’S mercy in granting them regeneration and pardon of their sins in their baptism; and now that they are to exercise that warfare they then engaged themselves to, he prays for a larger supply of GOD’S holy Spirit with its sevenfold gifts (Isa. xi. 2); so that they may be made so wise as to understand their duty, and so strong as to perform it, desiring they may by his ministry have these gifts conveyed to them now, and, by their diligent improving of them, keep them for ever.

Being thus prepared, the rite itself is now to be administered by the ancient ceremony of laying the bishop’s hand on the head of each person, used by the apostles as the means of conveying the HOLY SPIRIT (Acts viii. 17); whence the whole office is called _laying on of hands_ (Heb. vi. 2); (yet the Papists omit this apostolical ceremony, and use the anointing with chrism, which came later into the Church). The bishop also gives a solemn blessing to every one, desiring GOD to defend that person with his heavenly grace, from forsaking his faith, or breaking GOD’S commandments; that is, to take him for his own, and seal him with his Spirit, so that he may ever after look on him as one of his own children, and praying that he may daily increase in grace and grow wiser and better, until he be fit for that heavenly kingdom which GOD hath promised to him in baptism; and this prayer thus offered up by a holy man, and one of the chief officers of CHRIST’S Church, shall be effectual to the obtaining of the SPIRIT for all that have duly prepared themselves, and do sincerely make and renew this vow. And now the bishop concludes the office, first with the usual form, desiring GOD may be with them, to assist them in these prayers, as they also desire he may be with his spirit who is to offer them; calling also upon GOD, as the common Father of all that are confirmed, and so in covenant with him: to which is joined the proper collect, beginning with a preface, which confesseth, that this good desire and resolution of these persons to keep their vow came from GOD, and by him they must have grace acceptably to perform it. And then here are petitions for them, first, that as the bishop’s hand was over them, so the good hand of his providence signified thereby may be ever over them to preserve them: secondly, that the HOLY SPIRIT, now imparted to them by this holy rite, may be ever with them, the blessed effect of which is here declared to be, that this will make them understand GOD’S word, and enable them to obey it, so that at the end of their lives they may be certainly saved through JESUS CHRIST; to whom, with the whole Trinity, for these means of salvation, we offer up our praises and acknowledgments: and to this is added a devout collect out of the Communion Service, that GOD, who hath sealed these his vowed servants with his Spirit, will direct, sanctify, and govern their souls and bodies in the ways of his laws, so that they may ever be holy, safe, and happy. Finally, the office is concluded with the bishop’s blessing, who now in the name of GOD wishes the blessing of the FATHER, SON, and HOLY GHOST may be now bestowed on you, and remain upon you for ever. Thus our Church appoints this necessary and pious office shall be done; and the due administration thereof would highly conduce to make the benefits of baptism more visible, to increase knowledge and piety in the younger sort, and to secure them from being seduced by Papists or sectaries; it would make the Church to flourish and be at unity, and convey mighty blessings to all that reverently and devoutly receive it: wherefore, as the bishops are ready to do their part, let all that want it be willing and very desirous to come, and let parents and masters, and especially godfathers and godmothers, encourage them to come to it, and labour to fit them for it, that it may be done to GOD’S glory and their comfort.—_Dean Comber._

CONFIRMATION OF A BISHOP. To understand what is meant by the confirmation of a bishop, it may be proper to state the process adopted in England before a presbyter can be consecrated to the episcopal office, the king having issued his _congé d’ élire_ to the dean and chapter, and nominating, in his “letters missive,” the person whom he thinks fit to be chosen. The dean and chapter are obliged, within twenty days next after the receipt of this licence, to make the election, which being accepted by the party elected, is certified both to the sovereign and to the archbishop of the province. If the dean and chapter fail to certify the election within twenty days after the delivery of the “letters missive,” they incur the penalty of præmunire; and if they refuse to elect, the king may nominate by letters patent. The election being certified, the king grants his royal assent under the great seal, directed to the archbishop, commanding him to confirm and consecrate the bishop thus elected; and the archbishop subscribes it “_fiat confirmatio_,” and grants a commission to his vicar-general for that purpose. The vicar-general issues a citation to summon opposers, which is affixed on the door of Bow Church, and three proclamations are made thereof; this being certified to the vicar-general, at the time and place appointed, the proctor for the dean and chapter exhibit the royal assent, and the archbishop’s commission directed to the vicar-general. After this, a long and formal process is gone through, and after six proclamations for opposers, if none appear, they are pronounced _contumacious_. It is then decreed to proceed to sentence. The bishop elect takes the oaths of office, the sentence is subscribed by the vicar-general, and the election is ratified and decreed to be good. (See _Bishops, Election of_.)

Not only bishops, but deans of many cathedrals, were confirmed by their diocesans; as at St. Paul’s in London, and St. Patrick’s in Dublin. See _Oughton Ordo Judicium_ de ecclesici Cathedr. cxxvii., and _Mason’s_ Hibernia, p. 219.

CONFORMITY, DECLARATION OF. A declaration is required of all persons who are to be licensed or instituted to an ecclesiastical charge in the Church of England, in the following words:—“I, A. B., do declare that I will conform to the liturgy of the Church of England, as it is now by law established.” This declaration is to be made and subscribed before the bishop or his commissary, and the making and subscription thereof is to be testified under the episcopal seal of the bishop, and under the hand of the bishop or his commissary. (See also _Reading in_.)

CONGÉ D’ ÉLIRE. This is a French term, and signifies _leave to choose_: and is the king’s writ or licence to the dean and chapter of the diocese to choose a bishop, in the time of vacancy of the see. Prior to the reign of Henry I., the kings of England used to invest bishops with the ring and staff, in virtue of their donative right. Henry I. so far ceded this right as to give a _congé d’ élire_ to deans and chapters for the election of bishops. Henry VIII. added “letters missive,” nominating the person whom he required them to elect, under pain of præmunire; and Edward VI. (1 Edw. VI. c. 1, 2) abolished elections by writ of _congé d’ élire_, as being “indeed no elections,” and “seeming also derogatory and prejudicial to the king’s prerogative royal, to whom only appertaineth the collation and gift of all archbishoprics, and bishoprics, and suffragan bishops, within his Highness’s said realm.” The statute goes on to enact, “That no election of any archbishop or bishop shall be made by the dean and chapter;” but that the king by his “letters patent, at all times when the archbishopric or bishopric be void, shall confer the same to any person whom the king shall think meet.” This statute was repealed by Queen Mary, and never afterwards revived. The law now rests upon the 25 Henry VIII. c. 20, which statute was revived by Queen Elizabeth.—_Burn._ (See _Jurisdiction_.) But in Ireland, the act of 2 Eliz. c. 4, established the same manner of appointment by the sovereign, without election, as the English act of Edward, and so it has continued to this day.

CONGREGATION. In its largest sense, this word includes the whole body of Christian people, considered as assembled, not locally, but in some act of fellowship, as when it is said, “Let the congregation of saints praise HIM:” but the word is more commonly used for the worshippers, being members of the true Church assembled in a particular place; a sense in which the word is plainly used in the prayer for the Church militant, where an especial distinction is made between _all_ GOD’S people, or the congregation of the saints, and the particular congregation present when the prayer is used: “To all THY people give THY heavenly grace, and especially to this congregation here present.” The word _congregation_ follows therefore the use of the word _Church_; we use “_The_ Church” for the whole body of CHRIST’S people, and “_a_ Church,” or “_this_ Church,” for a particular portion of them. And as _a_ Church is the immediate bond of union to each individual with _the_ Church, so is _a_ congregation the immediate company with which the individual joins, and the immediate sign of his adherence to _the_ congregation of saints. Thus, in the Order of Confirmation, the preface declares that _before the Church_ children should ratify their baptismal vow, and they are consequently asked by the bishop whether they do this “in the presence of GOD and _of this congregation_.” Congregation and Church are considered by our translators convertible terms: e.g. Psal. xxii. 22, “In the midst of the _congregation_” is rendered in Heb. ii. 12, “In the midst of the _Church_.”

CONGREGATION IN THE PAPAL COURT, means a committee of cardinals met for the despatch of some particular business, and each congregation is denominated from the peculiar business it has to despatch.

I. _The Pope’s Congregation_, instituted by Sixtus V.—They are to prepare the most difficult beneficiary matters, which are afterwards to be debated in the consistory, in the presence of the pope. This congregation is composed of several cardinals, whose number is not fixed. The cardinal-deacon, or, in his absence, some other cardinal chosen by the pope _pro tempore_, presides in this assembly. The affairs treated in it are, the erecting of new sees and cathedral churches; re-unions, suppressions, and resignations of bishoprics, coadjutorships, alienations of church revenues; and, lastly, the taxes and annates of all the benefices to which the pope collates.

II. _The Congregation of the Holy Office_, or _Inquisition._ This congregation was instituted by Pope Paul III., at the desire of Cardinal Caraffa, who, being afterwards raised to the pontificate under the name of Paul IV., enlarged the privileges thereof, to which Sixtus V. added statutes, by which means this tribunal became so powerful and formidable, that the Italians at that time used to say, “_Il sommo pontifice Sisto non la perdonarebb’ a Christo_,” i. e. “Pope Sixtus would not pardon Christ himself.”

This congregation generally consists of twelve cardinals, and sometimes many more, as also of a considerable number of prelates and divines of different orders, both secular and regular, who are called _Consulters_ and _Qualificators of the Holy Office_. This congregation takes cognizance of heresies, and all novel opinions; as also of apostasy, magic, witchcraft, the abuse of the sacraments, and the spreading of pernicious books. For this purpose, an assembly is held every Wednesday at the general of the Jacobins, and every Thursday before the pope, who is president thereof.

The palace of the Holy Office serves likewise by way of prison for such as are accused or suspected of the above-mentioned crimes; who, in case they are found guilty, are delivered over to the secular arm. But at present they seldom go further than punishing them with perpetual imprisonment. Nor is this tribunal as rigorous and severe as in Spain, Portugal, and other countries where the Inquisition is established. (See _Inquisition_.)

III. _The Congregation de Propagandâ Fide._—It was instituted by Gregory XV., and consists of eighteen cardinals, one of the secretaries of state, an apostolical prothonotary, a referendary, an assistant or lateral judge, and a secretary of the Holy Office. All these prelates and officers meet in the pope’s presence, as often as occasion requires, in order to examine whatever may be of advantage to religion, and to consult about missions, &c.

IV. _The Congregation for explaining the Council of Trent._—At the breaking up of that council, Pius IV. deputed certain cardinals who had assisted in it, to put an end to all doubts which might arise concerning its decrees. Sixtus V. fixed this congregation, and empowered it to interpret all points both of discipline and faith. This congregation meets once a week at the palace of the senior cardinal, the whole assembly being composed of persons of that dignity. The president is chosen out of the body by the pope, and is paid twelve hundred crowns of gold yearly out of the apostolic chamber. The other cardinals have no salaries, but think it the highest honour to assist in explaining the most important matters relating to religion.

V. _The Congregation of the Index._—The fathers of the so-called Council of Trent, considering the great number of pernicious and heretical books published since the invention of printing, deputed certain cardinals, and other divines, to examine into such books. These deputies drew up a list of them, divided into several classes; and the council gave orders for correcting, in a second impression, whatever these examiners had altered or expunged. Pope Pius V. confirmed the establishment of this congregation, and empowered it to examine all books written since the Council of Trent, and all such as shall be published hereafter. This congregation is composed of several cardinals, and a secretary of the order of St. Dominic; but it seldom assembles, except on affairs of the highest importance. (See _Indexes_.)

VI. _The Congregation of Immunities_, established by Pope Urban VIII., in order to obviate the difficulties and disputes which arose in the judgments of such suits as were carried on against churchmen for various matters, whether civil or criminal. This congregation is composed of several cardinals, nominated by his Holiness, and takes cognizance of all ecclesiastical immunities and exemptions. It is held in the palace of the senior cardinal every Tuesday.

VII. _The Congregation of Bishops and Regulars._—Pope Sixtus V., in the beginning of his pontificate, united two congregations, under the name above-mentioned. It is composed of a certain number of cardinals at his Holiness’s pleasure, and of a prelate, who is the secretary thereof, and has six writers under him. This congregation has power to regulate all such disputes as arise between bishops and the monastic orders, and assembles every Friday for that purpose.

VIII. _The Congregation for the Examination of Bishops_, instituted by Gregory XIV., to examine into the qualifications of all such churchmen as are nominated to bishoprics. It is composed of eight cardinals, six prelates, ten divines of different orders, both secular and regular, some of whom must be doctors of the canon law. These examiners are chosen by the pope, and assemble in his palace every Tuesday and Friday, when any affair is to be examined. All the Italian bishops are obliged to submit to this examination before they are consecrated; and for this purpose they present themselves upon their knees before his Holiness, who is seated in an easy chair, whilst the examiners, standing on each hand of him, interrogate them on such heads of divinity and the canon law as they think proper. Such as are raised to the cardinalate, before they are made bishops, are dispensed from this examination; as are all cardinal-nephews.

IX. _The Congregation of the Morals of Bishops_, instituted by Pope Innocent XI., to inquire into the morals of churchmen recommended to ecclesiastical dignities. It is composed of three cardinals, two bishops, four prelates, and a secretary, who is the pope’s auditor. It is held alternately in the palaces of the three cardinals, where they examine very strictly the certificates of the life and manners of the candidates. However, those who have led irregular lives, find several ways of eluding the examination of this tribunal.

X. _The Congregation for the Residence of Bishops._—It has the power of enjoining, or dispensing with, the residence of the Italian bishops, and obliging all abbots to reside in their several communities. It consists of three cardinals, three prelates, and a secretary. But, having very little business, they assemble but seldom, and that only at the request of such bishops or abbots as desire to be absent from their churches, for reasons specified in their petitions.

XI. _The Congregation for such Monasteries as are to be suppressed._—This congregation was instituted by Pope Innocent X., to inquire into the state of the Italian monasteries, and to suppress those whose temporalities were so far diminished, that the remainder was not sufficient for the maintenance of six religious. It is composed of eight cardinals and a certain number of monks, deputed by the provincials of orders to take care of their interests. This assembly regulates the pretensions of founders and benefactors, and their heirs, and disposes of the remains of the temporalities of abandoned and ruined houses: it likewise examines the petitions of such communities, or cities, as desire to rebuild, and found anew, any monastery, for which it despatches the proper instruments.

XII. _The Congregation of the Apostolical Visitation._—It is composed of a certain number of cardinals and prelates, whose business it is to visit, in the name of the pope, as archbishop of Rome, the six bishoprics, suffragans to the metropolis of Rome.

XIII. _The Congregation of Relics._—It is composed of six cardinals and four prelates and their business is to superintend the relics of ancient martyrs, that are said to be frequently found in catacombs and other subterraneous places in Rome, and to distinguish their bones, shrines, and tombs, from those of the heathens, who were buried undistinguished in those subterraneous caverns. After the congregation has pronounced sentence on the validity of any relics, they are consigned to the vicar and the pope’s sacristan, who distribute them to such as desire them.

XIV. _The Congregation of Indulgences._—This congregation, the number of whose cardinals and prelates is not fixed, assembles in the palace of the senior cardinal, to examine into the causes and motives of those who sue for indulgences. The registrar of this congregation sends the minutes and conclusions of petitions to the secretary of the briefs, who despatches them under the fisherman’s seal.

XV. _The Congregation of Rites._—Pope Sixtus V. founded this congregation to regulate the ceremonies and rites of the new offices of saints, which are added to the Romish calendar, when any person is canonized. It has authority to explain the rubrics of the mass-book and breviary, when any difficulties are started in relation thereto; and its power extends to pronounce sentence, from which there is no appeal, on all disputes relating to the precedency of churches. It is composed of eight cardinals and a secretary, who assemble once a month in the palace of the senior cardinal.

XVI. _The Congregation for the Building of Churches._—Pope Clement VIII. founded this congregation, to superintend the building of St. Peter’s church, adjoining to the Vatican, and it is employed, to this day, in repairing and beautifying it. It consists of eight cardinals and four prelates, who assemble at the palace of the senior cardinal on the Monday or Saturday nearest to the beginning and middle of each month. This congregation has the peculiar privilege of altering the last wills and testaments of those who bequeath sums to be employed in pious uses, and to apply the money towards supporting the fabric of St. Peter’s.—_Broughton._

CONGREGATION is also applied in England to one of the assemblies of the university of Oxford, consisting of Regents, who transact the ordinary business of the university.

CONGREGATIONALISTS are nearly the same as Independents. (See _Independents_.) The chief point of difference is that the Congregationalists hold the principle of a _communion_ of Churches.

CONGRUITY. (See _Condignity_.)

CONSANGUINITY. Alliance by blood, as _affinity_ is alliance by marriage.

Certain degrees of consanguinity are among the impediments to marriage, both by the law of nature and by the revealed word of GOD. These degrees, as well as those of affinity, are defined by the Church, and are expressed in a table drawn up by Archbishop Parker, in 1563, and set forth by authority. This table is as follows:

A Table of Kindred and Affinity, wherein whosoever are related are
forbidden in Scripture and our laws to marry together.

_A man may not marry his_

1 GRANDMOTHER,
2 Grandfather’s Wife,
3 Wife’s Grandmother.

4 Father’s Sister,
5 Mother’s Sister,
6 Father’s Brother’s Wife.

7 Mother’s Brother’s Wife,
8 Wife’s Father’s Sister,
9 Wife’s Mother’s Sister.

10 Mother,
11 Step-Mother,
12 Wife’s Mother.

13 Daughter,
14 Wife’s Daughter,
15 Son’s Wife.

16 Sister,
17 Wife’s Sister,
18 Brother’s Wife.

19 Son’s Daughter,
20 Daughter’s Daughter,
21 Son’s Son’s Wife.

22 Daughter’s Son’s Wife,
23 Wife’s Son’s Daughter,
24 Wife’s Daughter’s Daughter.

25 Brother’s Daughter,
26 Sister’s Daughter,
27 Brother’s Son’s Wife.

28 Sister’s Son’s Wife,
29 Wife’s Brother’s Daughter,
30 Wife’s Sister’s Daughter.

_A woman may not marry with her_

1 GRANDFATHER,
2 Grandmother’s Husband,
3 Husband’s Grandfather.

4 Father’s Brother,
5 Mother’s Brother,
6 Father’s Sister’s Husband.

7 Mother’s sister’s Husband,
8 Husband’s Father’s Brother,
9 Husband’s Mother’s Brother.

10 Father,
11 Step-Father,
12 Husband’s Father.

13 Son,
14 Husband’s Son,
15 Daughter’s Husband.

16 Brother,
17 Husband’s Brother,
18 Sister’s Husband.

19 Son’s Son,
20 Daughter’s Son,
21 Son’s Daughter’s Husband.

22 Daughter’s Daughter’s Husband,
23 Husband’s Son’s Son,
24 Husband’s Daughter’s Son.

25 Brother’s Son,
26 Sister’s Son,
27 Brother’s Daughter’s Husband.

28 Sister’s Daughter’s Husband,
29 Husband’s Brother’s Son,
30 Husband’s Sister’s Son.

CONSECRATION. The solemn act of dedicating anything or person to a Divine service and use.

CONSECRATION OF A BISHOP. By this we mean the separating of a person for the holy office of a bishop, by imposition of hands and prayer. According to a canon of the first Nicene Council, there must be four, or at least three, bishops present at the consecration of a bishop. The form used in the Church of England may be found in the Book of Common Prayer. And it is stated in the preface thereto, that “no one shall be accounted or taken to be a bishop, or suffered to execute the same function, unless he be called, tried, and admitted thereunto according to that form, or _hath had formerly episcopal consecration_.” The concluding portion of this sentence recognises the validity of consecrations given in foreign churches by any other form adopted by those Churches. Thus a French, or an Italian, or a Greek bishop, conforming to the rules of the Church of England, requires no fresh consecration, but is at liberty to officiate among us.

By the eighth canon, “Whoever shall affirm or teach, that the form and manner of making and consecrating bishops, priests, and deacons, containeth anything in it that is repugnant to the word of GOD; or that they who are made bishops, priests, or deacons in that form are not lawfully made, nor ought to be accounted, either by themselves or others, to be truly either bishops, priests, or deacons, until they have some other calling to those Divine offices; let him be excommunicated _ipso facto_, not to be restored until he repent, and publicly revoke such his wicked errors.”

And by the thirty-sixth of the Thirty-nine Articles, “the book of consecration of archbishops and bishops, and ordering of priests and deacons, lately set forth in the time of Edward VI., and confirmed at the same time by authority of parliament, doth contain all things necessary to such consecrating and ordering; neither hath it anything that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the rites of that book, since the second year of the forenamed King Edward unto this time, or hereafter shall be consecrated or ordered according to the same rites, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.” And by the Act of Uniformity in the 13th and 14th Charles II., all subscriptions to be made unto the Thirty-nine Articles shall be construed to extend (touching the said thirty-sixth article) to the book containing the form and manner of making, ordaining, and consecrating of bishops, priests, and deacons, in this said act mentioned, as the same did heretofore extend unto the book set forth in the time of King Edward VI. (13 & 14 Charles II. c. 4, s. 30, 31.)