Scripture This refers especially to the seventh Article touching Predestination c. whose words in the latter part they are Lastly Ministers are not prohibited absolutely from searching but from that which is curious Answ 5 and beyond sobriety This for the doubtfulness of the Articles The second exception is their erroneousness 2. Error for on this the Brethren insist though under the other covered head of doubtfulness First because it is said Not every deadly sin committed willingly after Baptism Artic. 16. is a sin against the holy Ghost they infer that the Church holds the distinction of venial and deadly sin which is Popish What if the Article speak in the then received language and according to such distinction not owning of it therefore in the sense held by the adversary but using it for the purpose they had in hand viz. that though all sins be deadly of themselves yet seeing some are greater than other grant the worst which they call deadly sin as we usually express a great evil by that word that it is a deadly one as a deadly grief a deadly mischief yet is not every such a sin against the holy Ghost especially when the Church hath in other places so plainly declared her self to the people as in the Homilies Catechism and Common-prayer-book in the last whereof it prescribeth confession of sins to be made twice every day by all the Congregation Now it is not to be thought that every one is guilty of deadly sin every day in the sense expressed so that the people are in no great danger by that expression And the Articles declaring Artic. 11. Artic. 22. that we are accounted righteous before God onely for the merit of our Lord and Saviour Jesus Christ And that there is none other satisfaction for sin but that offering of Christ alone and damning of all Purgatory Pardons worshipping of Images and Reliques and invocation of Saints do declare they count no sin in it self venial but by the blood of Christ Again Artic. 20. where because 't is said The Church hath power to decree Rites and Ceremonies and authority in controversies of faith Because the Kings declaration and the Act before that say That the Articles must be taken in the literal and grammatical sense they infer ' That if a Convocation declare any thing in the premises they must assent and subscribe in the literal sense or be deprived But I it is not forbidden either by that Act or the Kings Declaration to enquire the literal sense and so to examine them nor 2 are they required by that declaration to subscribe to what a Synod shall conclude in the literal and grammatical sense of such conclusions or Canons but onely to the literal and grammatical sense of the Articles This therefore is a captious inference upon the Declaration and the Act. And so much more are their exceptions against the 34 Article That whosoever through his own private judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant unto the Word of God and be ordained by common authority c. But are there not three or four Cautions in it that should defend it from all calumny 1. That these Traditions and Rites must not be repugnant to the Word of God 2. That they be established by common Authority 3. That a man do transgress of his own private judgment And 4. willingly purposely Yea and 5. openly This exception taketh away the obedience to all Church-Laws yea to all Civill Laws they may as well except against subscribing if any such Act were to the sense of this Article applyed to the Laws of the Kingdom As suppose they should be enjoyned to subscribe That whosoever shall through his private judgment willingly and purposely openly break the Laws of the Land which be not repugnant to the Word of God and be ordained by common Authority and to take these words of the Act in the literal and grammatical sense without putting their own private or new sense upon it c. Would not such persons be thought unworthy to have any place in any Common-wealth that should refuse And why then in the Church surely they must be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without yoke and without use and that per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pernitious unto all Societies and men of Belial 3. Artic. 35. Their third exception is against Artic. 35. wherein is required the subscribing to the Book of Homilies as a godly and wholesome doctrine and necessary for these times Against this they object that there are false doctrines or assertions in them First in general subscription to the Homilies is intended by the Church The Homilies how to be understood in Subscription not in so punctual and verbal a degree as is required unto the Articles as appears because the Articles are to be distinctly and severally read and the expressions in them every one assented to the Homilies not so but onely as they agree with the Articles which are the superior rule unto them Not therefore to every expression or sentence no nor doctrine nor assertion if any were contrary to the definitive doctrine of the Articles All men know that there is a greater latitude of expression allowed to popular Sermons as the Homilies are than to Articles And the Brethren would have their Sermons to contain necessary and wholesome doctrine yet perhaps will not be so hardy as to affirm that they may not have uttered some sentences not so true or congruous if exactly scanned or that nullnm unquam verbum emisit eorum quisque quod revocare vellet as he said above And lest there should any inconvenience arise to the people though now the danger is little the Homilies being so much if not too much laid aside the Common-prayer and reading of the Scripture publickly together with preaching according to the Articles are provided as a remedy Yea which is more if one Homily speak less warily in any material point it is corrected in another as in the Homily of Alms-deeds seeming in one passage or so to ascribe some kind of merit unto them though it doth not taking the word properly yet it explaineth it before-hand in another namely in the Homily of Salvation or Justification wherein that doctrine is excellently set forth as also in the Homily of Faith So when in the Homily of Alms Tobith is cited as Scripture not onely the Article doth regulate that expression but every ones Bible also Instructions to Preachers Artic. 1. Ann. 1622. Besides every exhortatory expression must not be called a doctrine or an assertion but that which as a point is purposely insisted on to be maintained of which sort I believe verily the Brethren will never be able to instance in any one out of the Homilies And indeed had they observed the instructions of King James above mentioned viz. That no preacher
Apostle St. Paul implyeth that faith only which works by love to be effectual to obtain forgiveness of sins Jam. 2. And St. James proves as well concerning love as faith that if it have not Alms-giving it is uneffectual as those words If a brother or a sister be naked or destitute of daily food and one say Go be warmed be filled and give him not that which is needful for the body what doth it profit that is what proof of love is here 1 Tim. 6.19 And Paul exhorts rich men by good works to lay up for themselves a good foundation that they may lay hold on eternal life Explained There is a foundation of right whereby we have title to eternal life and that is faith if it be a living one Foundation of salvation double The right of it such also And there is a foundation of assurance and that is by good works Again There is an original right and that 's by faith in the general promise the Covenant of Grace And there is a collateral right and that is by good works whereunto particular promises are made Homil. of Amlsd p. 161. But as our Authour saith I know some men will not be contented with this answer and no marvel for such men can no answer content or suffice I have done with their Exception against the matter Alms-deeds and the efficacy of them I come now to their objection against the proof or the title of it rather Chap. 4.10 Ecclus. 3.30 That the Book of Tobith being cited for proof it is said that the Holy Ghost did teach in sundry places of Scripture and this Book named whence they infer 1. That the Book of Tobith is here taken for holy Scripture 2. That it was indited by the Holy Ghost But for answer When things seem double to the eye that are single it is an argument that either their opticks or their understanding is defective In all other mens eyes for a Book to be holy Scripture and to be indited by the holy Ghost is all one and vice versâ But if they spake that they did not think if their hearts were worse then their head we may here retort upon them their own reproach upon the Hom. excellent sense Secondly I answer with the Learned Whitaker De Sacr. Script Q. 1. cap. 11. Non est idem esse canonicam Scripturam computari in numerum sacrarum Scripturarum It is not the same thing to be Canonical Scripture Apocrypha how Script and to be counted in the number of holy Scripture Computantur enim in numero Scripturarum quae cum sacris Scripturis leguntur ad aedificationem plebis etsi non ad dogmatum confirmationem They are counted saith he in the number of the Books of Scripture which are read with Scripture for the edification of the Church although not for the confirmation of Articles of Faith The Articles therefore having excluded these Books from holy Scripture Artic. 6. as themselves note and every ones Bible having it in the Apocrypha that expression might be born in a popular Sermon though not in a determination in the Schools But Secondly The Homily saith the Holy Ghost saies it and that implies 't is very Scripture As if Apocrypha how from the holy Ghost as he called it Scripture in a large sense so he might not ascribe it to the Holy Ghost in a like sense also yet not as any truth especially in matters of Religion may be so ascribed but because it is so consonant unto those very expressions which the Holy Ghost hath in the undoubted Scripture touching the same matter as we saw above out of the Sermons of our Saviour and writings of the Apostles But Thirdly because I love plainness What if I grant that the Homily being penned very early and in the morning as it were of the Reformation and before the Articles had determined the number of Canonical Books at least in the Synod 1562. or were confirmed by Parl. And whilest it was still in the peoples minds being so formerly taught that those Books Were Scripture what if to avoid offence in a popular Sermon the Homily spake according to the then received opinion as the holy Evangelists and Apostles oftentimes follow the Greek Translation differing from the Hebrew because it was generally received and the errors not such as overthrew the faith Object so here But why was it not amended since Why is it suffered to Answ 1 stand still Forsooth for the same reasons perhaps in part that those of the Church of Rome our brethren of the Nation and others affected that way may see we do not reject wholly those Books out of the number of holy Scriptures in some sense and as inditements of the holy Ghost in such things as they have agreeable to Answ 2 Scripture And it may be these and such like expressions were left as are the Psalms and Epistles and Gospels after the old Translation not only for the cause now named but also to be as a picture of the face of the Church in its infancy here that the growth of it since in knowledge and distinct understanding of things might the better appear Though it must be avowed that if any man Galat. 1. yea or an Angel from Heaven preach any other Doctrine than what is already and then was established in the Articles Homilies and Liturgies let Answ 3 him be accursed Lastly It is very probable that the things not being of any dangerous consequences as they stood Ipsae quippe mutatio consuetudinis etiā quae adjuvat utilitate novitate perturbat Aug. Januar. Ep. 118. c. 5. and the changing of them might be not only very difficult for some things must have been much altered and detruncated but also give occasion of calumny to the adversary and of scandal to the weak it was thought better to let them stand lest it should be said the Doctrine or Worship was altered and not the same as at the Reformation Art 37. The last place they except against is Art 37. where the Queen being named and we enjoyned to read the Articles as they are we may not they say turn the word Queen unto King which Exception because it foameth out their own shame Jud. v. 13. as the Apostle speaketh representing them to be men of a captious and quarrelsome spirit shall receive no other answer But be the Articles true or false 3. Tyranny in the Act requiring subscription to the Articles Pag. 5. they urge the repealing of the Act requiring absolute subscription unto them upon another ground viz. Because say they if we may not subscribe without an addition so far forth as the same Articles are agreeable to Gods Word it must needs be granted that the Composers of them are admitted to be infallible and their Articles of equal authority with the Canonical Scriptures or else that the Statute intended to tyrannize over the consciences of
follows that no Minister can be made but hee must have the Authority of the Holy Ghost Secondly It is necessary also that hee receive the Holy Ghost it self in the gifts and abilities of it for the discharge of this calling For no man can say that is effectually teach that Jesus is the Lord but by the Holy Ghost saith the Apostle 1 Cor. 12. And every spirit that confesseth that is soundly preacheth that Jesus is the Christ is of God 1 John 4.1 2. John 16. For it is the Holy Ghost onely that leadeth into all Truth concerning Christ Thirdly The conveyance of the Holy Ghost in all publick Ordinances is by some Ministerial hand as in Baptism and the Lords Supper wherein at least unto the faithful the Holy Ghost is conveyed So as in respect of the thing it self the Holy Ghost is necessary to bee conveyed to every Minister that is to bee ordained Sense of the words 2. Next for the meaning of the phrase First wee must observe That the word Holy Ghost here may be either taken for his person and gifts or for his Authority or both by a Metonymy It is taken for his gifts where it is said John 7. that the Holy Ghost was not yet because Christ was not yet glorified It is taken for his Authority when the Apostle saith that the Holy Ghost had made the Ministers of Ephesus the overseers of the flock Act. 20. Secondly wee may expound the words by way of declaration and solemn pronouncing as well as imparative or communicative bidding And the other words may bee so expounded also according as in absolution it is in one place in the Common Prayer-Book pronounced authoritatively yet it is expounded to bee onely a declaring and pronouncing Now to apply the former The word Holy Ghost here seems to bee taken for the Authority especially of the Holy Ghost to the exercise of the Ministerial function As if it were said Take thou the Authority of the Holy Ghost which hee hath appointed his Church to communicate and dispense to persons worthy for the Ministry of the Word in binding and loosing and of the Sacraments 3. To their exceptions First To the exception general it self that this form hath no warrant No warrant It is answered Answ That in other things they urge the Letter of the Scripture And surely where there is no incongruity in the thing nor impediment from some other cause from using the very words of Institution there cannot bee desired a better warrant Now that there is no such incongruity nor impediment shall bee shewn in answering unto the Reasons of the former exception whereof the first is that Proof none but God himself hath power to give the Holy Ghost But it hindreth not but that what none but a superiour Authority can have power to give originally may yet bee given ministerially Answ and by delegation from that superiour power Neither Moses had power to consecrate Aaron nor Samuel to confer the Kingdome unto David nor the Apostles themselves to give the Holy Ghost but by delegation and commission Which power if as to that right of the conferring the power and authority of the Holy Ghost to the ordaining of a Minister the Church ministerially hath not for without that power it cannot bee done then must every Minister receive his authority and outward call immediately from Heaven Neither is repugnant hereunto Lib. 1. dist 14. cap. 1. Hic quaeritur Aug. de Trin. l. 15. c. 26. either that of the Master of the sentences nor of Austin himself whence hee hath it viz. Neque enim aliquis discipulorum ejus dedit spiritum sanctum Orabant quippe ut veniret in eos quibus manum imponebant non eum ipsi dabant Quem morem in suis propositis etiam nunc servat Ecclesia Object For neither saith hee any of the Disc ples gave the Holy Ghost but they prayed that hee might come on those upon whom they laid their hands but gave him not themselves which custome the Church even now retaineth in her Bishops For our Church doth pray in laying on of hands and with and under the words Answ 1 of Institution asketh also before and after What form of words the Apostles used in laying on of hands and conferring the Holy Ghost is not expressed but unlikely it is that they used none Now those they used whether they were those used by our Saviour or others in form of praying cannot be determined nor therefore their example urged in that which our Church pretendeth not unto But the former will bee more evident in other ministrations also In Absolution the form is in the Liturgy in the visitation of the sick Imperative and authoritative as I may so speak and in a good sense so it is by his authority committed unto mee I absolve thee from all thy sin c. yet in the general absolution after the general confession at morning-prayer by which the former must bee expounded it is expressed to bee but declaratory by way of solemn and authoritative pronouncing and with the concurrence of prayer for efficacy of such declaration Almighty God who hast given power and commandment to declare and pronounce to his people being penitent the absolution and remission of their sins c. In Baptism the Holy Ghost and remission of sins is given and that by the ministration and the words spoken by the Minister So also in the Lords Supper the body and blood of Christ sacramentally is conferred by the words and action of the Minister none of which is in the power of any to bestow but God onely Shall wee therefore except against the fruits of those Ordinances or against the Minister for pronouncing such words and doing such actions Again as in the Absolution there goeth with the Pronounciation prayer also and so likewise in Baptism and the Lords Supper what hindereth but that the words may be taken under a precatory sense also and as including prayer which more expresly goeth both before and after The words therefore take thou the Holy Ghost do not argue an original or an inherent power but Ministerial onely and so as not excluding a precatory vertue also This to the first Reason The second is because they were the words of Christ himself to his Apostles what Proof 2 then were all Christs words to his Apostles peculiar to them Answ It was to his Apostles that hee gave the command of baptizing and teaching and of giving his last Supper Have none therefore power since to administer these Ordinances Again if no Minister can be made but by the Holy Ghost and his Authority and this Authority were proper onely to the Apostles because the words were spoken to them then is the Church deprived of the Holy Ghost ever since the Apostles nor hath power to ordain a Ministry The third reason is taken from the parallel of other administrations Proof wherein the words of institution in
renunciatis renunciamus confitemini consitemur Do you believe We believe Do you renounce We renounce Do you confess We confess Vultis volumus As in our own Liturgy in private Baptism ' Doest thou in the name of this child c. Will you We will Afterward Pastor Dominus vobiscum Populus cum spiritu tuo ' The Lord be with you The People answer And with thy Spirit c. and this several times Then in the celebration of the Communion Sacerdos sursum corda Populus Habemus ad Dominum Sacerdos Gratias agamus Domino Deo nostro Populus Dignum justum est The Priest note Priest ' Lift up your hearts The People ' We lift them up unto the Lord the very words we use The Priest ' Let us give thanks unto our Lord God The People ' It is meet and right so to do Again in the Lent and on Wednesdays and Fridays in the use of the Letany The People are appointed to answer the same that ours are O God the Father of Heaven The Litany have mercy upon us Spare us O Lord. O Lord deliver us Hear us O Lord and the rest Minister O Lord deal not with us after our sins People Neither reward us after our iniquities Minister Call upon me in the day of trouble People And I will deliver thee and thou shalt glorifie me Minister Assist us O God of our salvation People And for the glory of thy Name sake deliver us and be mercifull to our sins for thy Name sake Minister Lord shew thy mercy upon us Chorus And shew us thy salvation Minister And enter not into judgement with thy servants Chorus For in thy sight shall no man living be justified Then for the other parts of the Service Repetitions of the People Ecclesia tota canat symbolum fidei Let the whole Congregation sing or repeat the Confession of the Faith And for the Psalms and Hymns Hîc Sanctus subjiciatur quòd ubi erunt clerici ab eis canatur Latinè à populo verò Germanicè Alternatim ter utrinque Id verò quod addi solet Dominus Deus Zebaoth Benedictus â Tota Ecclesia communiter canatur ac ideo Germanicè Here let the Hymn Sanctus be added which if there be Clerks they may sing it in Latine but by the People in Dutch their natural Tongue Repeating by course But let it be sung by course three times by both sides And that which is wont to be added namely Lord God of Sabbath and Benedictus let it be repeated or sung by the whole Congregation together in their own Tongue You see by the Premisses not onely that the Peoples bearing a part in the Service is more antient than the Mass-book but also that our very Answers are so and used in other Liturgies than the Mass-book so that we might justly let our Brethren hear how the lye and meer tale would sound in their own ear Psal 12. but their tongues are their own ' and who is Lord over them To the fourth That they would make these Responds and Anthemes to contradict the Preface of the Book Preface Com. Prayer book where 't is said For the preventing the interrupting of the reading of Scripture be cut off Antiphonies Responds Invitatories and such like things as did break the continual course of reading the Scripture It is to be noted that they do not say Interrupting the reading that all Responds c. do interrupt the reading or that they did cut off all but such as did Answ some by their change and pertinency of matter do help the reading To the fifth 5. No warrant That such answering hath no warrant from the Word and so cannot be done in faith but is will-worship First in general If their meaning be that we must have Answ 1 for every thing in Religion an express word they fall in with the Arrians of old as was shewed above and with the Anabaptists now who urge that argument But do thereby condemn the way of reasoning used by our Lord Jesus Christ by his Apostles and by all men who have ever taken it a lawful way from general grounds to collect particular conclusions And indeed to speak properly without this there can be no reasoning at all for that is nothing else Secondly It condemns all the Answ 2 Liturgies and forms or Directories of Gods worship that ever have been in the world in none of which every particular can be found in rule or example in the Word Thirdly It overthrows the very foundation of Answ 3 those that should be drawn out of the Word for seeing there is not there set down any form of publick worship in all the parts of it and in each particular how is it possible that from thence any Liturgy can be drawn if this ground be good that every several must in particular be warranted thence Our Saviour thought otherwise Mar. 9.40 viz. ' That what was not against him was on his part But in particular That there are responds in the publick Answ 2 worship mention'd in Scripture First In particular it would be known by what rule of consequence those who are allowed in Scripture to sing confess and pray altogether for their songs do contain all these may not do it also by parts and turns as the * Neh. 12.24.38 Levites also did both for ease and for solemnity to praise and to give thanks saith the Text ward over against ward And Ezr. 3.11 They sung together by course praising c. Again 1 Pet. 2. 1 Sam. 18.7 The women answer by course by what rule may not the Spouse of Christ the Church and his People who in some sense are called Priests and who are bound to worship him publickly in spirit be permitted orderly to express themselves unto God with their mouthes Next let us come to Examples First in general Examples And for ground we must lay this That solemn and publick thanksgiving is not onely a part of worship but the choicest also of it for He that offereth me praise Psal 50. he honoreth me saith the Lord that is he honoreth me in a special manner Now then Nehemiah set two great companies not of the Priests onely Neh. 12.31 38. but of the Princes and of the People The one went on the right hand c. And vers 38. the other company of them that gave thanks went over against them and I after them and the half of the people upon the wall Namely those that went on the right hand mentioned vers 31. as Tremellius expounds it And in particular to take off the scruple 't is said ' vers 43. That the wives also and children rejoyced so that the joy of Jerusalem was heard even afar off Now is it to be imagined that these companies of the people appointed to praise God the women and children who helped that the joy was heard afar off that these I say spake nothing
Baptism in the administration of the Lords Supper c. are first rehearsed and then at the act of Ministring a prayer is used not a Magisterial use of the very words of Christ himself in the first institution First it is untrue that there is any difference in this Answ between Ordination and Baptism or the Lords Supper for as in these there goeth prayer before and after So also in this of Ordination But in the very act there is used a Magisterial if the Brethren will have it so or an authoritative command precept or imperative expression In Baptism I baptize thee in the name of the Father c. not a praying that hee may be baptized The sense whereof is I wash away thy sins or as Ananias to Paul arise and be baptized and wash away thy sins Act. 22.16 which is Magisterial and commanding At the least it is an using of the very words of Christ himself at the first institution as neer as may bee which the Brethren deny to be lawful So in the Lords Supper It is not in the very act I pray that thou mayest be one for whom Christ died and that thou mayest feed on him by Faith But a peremptory assertion that Christ died for him and an imperative command that hee should feed on him by Faith In neither the one Sacrament nor the other is there a prayer used in the very act of administring Neither were it unlawful if the former were in the Lords Supper Take thou the body of Christ take thou his blood which some have used But that our Church for the avoiding of Superstition hath been forced to use other words The Germane and Dutch Churches use a form not unlike that now named The Dutch Form of the Lords Supper in the Dutch Churches The bread which wee break is the communion of the body of Christ take and eat it where they are commanded to take the body of Christ as peremptorily as the Minister is commanded to take the Holy Ghost So in the Cup. But none can give the body and blood of Christ but himself onely And in the Germane Church of Colen Liber Reform Colen in the Liturgy above mentioned in the form of giving the Lords Supper Accipe manduca ad salutem tuam corpus Domini quod pro te traditum est Take and eat the body of Christ to thy salvation c. But secondly as was said above if the words may bear the fotm of a prayer also there needs no altering unless it bee of the Brethrens spirit unto more charity Again wherein wee differ from the very words of Institution it is partly because it would bee incongruous to use them as to say This is my body which is given for you c. And partly to prevent as was said such superstitions as had grown into the use of that Sacrament for want of a more clear explication of those words But it is not incongruous english to say as a Deputy in the name of the Original Author receive the Holy Ghost So also there hath no Superstition arisen upon these words because by Doctrine prevented elsewhere by reason whereof the Church should be constrained to change the very words of our Saviour Especially seeing they serve more emphatically to confirm the assurance of the Minister in his call as also to beget a greater Authority for his person and office in the hearts of the people both which is very necessary Ac uberrimum h. doctrinae fructum quotidie percipit Ecclesia dum pastores suos intelligit divinitus ordinatos esse aeternae salutis sponsoris Cal. in Joh. 20.23 Whilst the people hereby understand that their Ministers are ordained by God to be his Embassadors If it be replied Object that it nourisheth a Popish opinion of the Episcopal and Priestly power to convey the Holy Ghost Object and to forgive sins Answ It is answered that neither of these opinions are Popish but onely the Application of them to unfit persons and the perverse exposition of them as if they had such power in their sleeve to dispense when and to whom they pleased The danger whereof is not such among us who are better taught as that wee should for it alter the words of institution and form of ordaining of which there is such particular use To their third exception that it countenances a sole Except 3 power of Ordination Answ the very form of Ordination answers which appoints that the Bishops with the Priests or Ministers that are present shall lay on their hands and not the Bishop alone To their last of offence to Except 4 Protestant Churches abroad Vide Harm confess they have not declared any such offence in their publick confessions in reference to our Church that I know of nor will if they consider our Doctrine in this particular Answ If some particular men should not be satisfied if for that wee should alter wee should do it rather for the Brethren who are or have been of our own Church But to satisfie a few we may not by unnecessary change scandalize many more To conclude the sense of our Church in these words and this ceremony might be expressed in that of Austin ' on those words Received yee the Spirit by the works of the Law or by the hearing of Faith Aug. in Gal. 3. 2. Tom. 4. Ab Apostolo praedicata est eis fides in qua praedicatione utique adventum praesentiam spiriti sancti senserant By the Apostle saith hee the Faith was preached unto them in which preaching verily there was felt the coming and presence of the Holy Ghost So doth our Church give the Spirit whilst shee repeating the words of Institution intends and prayes that those to whom her word is directed and for whom her prayers Annot. in Joh. 20.22 in Indic Authoâ—it ap Aug. tanquam ex Serm. 11. de verb. dom Tom. 10 quanquam id ibi non invenio sententia tamen proba est may feel the coming and presence of the Spirit I end all with the words of that Author Insufflavit dixit accipite Sp. S. Ecclesiastica iis verbis poâ—estas coâ—lata esse intelligitur inspiratio ergo haec gratia quaedam est quae per traditionem infunditur ordinatis He breathed on them and said Receive the Holy Ghost in these words wee must understand saith hee an Ecclesiastical power is given This Inspiration therefore is a certain grace or priviledge which by delivery in imposition of hands is infused into the ordained which sentence being it takes in both the power and the gift may not unfitly being expounded as a Ministerial act assisted with prayer close this dissertation SUBSECT IV. Consecration of Bishops and Archbishops c. 3. Gen. Exception against book of Ordination THe last Exception they have against the book of Ordination is about consecration of Bishops and Archbishops Where first that because that the same portion of Scripture is appointed to