in the man doing his duetie lykewyse as is required of the woman Fynally it is to be considered how in matrimony be coÌ„meÌ„ded specially thre good thinges al which they that contracte matrimony ought to remembre and regarde Fyrst of al the thing it selfe whiche is signified therby whiche as is sayde before is the hygh the myghty and incomprensible worke of god in the coniunction of Christe and the churche together wrought by hym to our singular benefite and euerlastynge saluation And that therfore the man wyfe ought to liue together in perfite vnitie and concorde to loue eche other as their owne bodies and to vse the same in all cleannesse puritie and honour Ephe. v. euen as Christe him selfe loued his espouse the churche and suffered all afflictions and peynes to make her glorious and voyde from all maner of spotte or wrinkle of vncleannesse Whiche matter saint Paule moste godly declareth in his epistle to the ThessaloniaÌ„s where he wryteth in this maner â—… Tâ—e iiii I pray you brethern and instantely desyre you for our lorde Iesu Christis sake that like as ye haue herde heretofore of vs howe and in what maner you shuld go forward please god so ye do procede in the same and that after suche sorte and maner that you may contynually profitte and encreace therin You remembre I doubte not what preceptes and commandementes I haue giuen vnto you in tymes past in the name of our lord IESV CHRIST And now in lyke maner in his name also I say agayne vnto you that the wylle and coÌ„maundement of god is that you shoulde sanctify your selues that is to saye that you shulde absteyn from all maner of fornication and that euery one of you shulde vse and keepe the vesselle of his bodye in holynesse and honour and not in desyre of carnall concupiscence lyke as the Gentyles doo whiche know not god and that no man shuld craftyly compas and circumuent his brother to obtein his flesshely lustes For almighty god taketh vengeance vpon all suche people as do committe any of those thinges Knowe you also that god hath not called vs to vncleannes and fylthynes of lyfe but vnto holines and santimonie And therfore I do exhorte you all and in the name of god commaunde you to eschue all fornication and adultery all vncleannesse and carnall concupiscence all fylthynes and vnpure lyuynge in flesshely lustes of the body And I saye further that who so euer despyseth and breaketh these my commandementes doth not despise me but despiseth god For they be his commaundementes whose spirite ye haue receyued The second good thyng which ought to be remembred in the said sacrament is the faith and mutuall promyse made betwene the husbande and the wyfe conioyned in lawful matrimony wherby and by the vertue of the sayde sacrament the persons so laufully conioyned be bound esche one to kepe promyse with the other according to such trust and coÌ„fydence as eche had in the other and expressed by wordes in the same contracte whiche promise god did assiste and ratifie and is now partie thervnto so that the breach of that promyse and faith is now a high and displeasant offence vnto almighty god lyke as the obseruation and keping therof is in the syght of god pleasant acceptable and meritorious and the knotte also and bonde of matrimony contracted betwene the sayde persons is made therby to be indissoluble Trouthe it is that if in any mariage it may appere and be duly proued that there is suche insufficient impediment by the lawes of god or by the lawes of the realme that the same matrymony was at the beginning vnlauful of none effect in that case the church may and ought to diuorce the same persons so vnlaufully contracted declare that suche matrimony is vnlauful and the bonde therof to be of no strengthe or efficacie bycause is was neuer good from the beginninge Notwithstandyng in mariages laufully made and accordyng to the ordinance of matrimonye prescribed by god and the lawes of euery realm the bond therof can not be dissolued durynge the liues of the parties betwene whom such matrimony is made The thirde good thyng to be consydered and obserued in matrimony is the child that cometh of maryage and the good and vertuous education and bringynge vp of the same Whervnto all married men women ought to haue a speciall regard and to folowe therin the example of Thoby Tobi. iiii which taught his sonne from his infancie to loue dread god to flee absteine from all maner of sinne for goddis sake For surely if the fathers and mothers be negligent in good bringing vp of their children in their youth and suffer them to fal in to folies and synne in defaut of due correction and chastisement of them for the same no doubte they shal aunswere vnto god for it as it appereth by the greate stroke and punyshement of god i. Reg. ii iiii whan he dyd sodaynly strike Ely vnto death bicause that he knowinge his children to do amisse dyd not punishe them therfore And therfore let all parentes emply theyr diligence and busy cure to educate and instructe their children by al meanes in vertue goodnes to restrain them from vices by coÌ„uenient discipline and castigation according to the saying of the wise maÌ„ Withdraw not thy iust discipline froÌ„ thy child for if thou do so he wyll fall into sundry inconueniences Pro. xxâ— and so finally shal be lost vndone Wherfore spare not to chastise thy childe with the rodde and so doing thou shalt delyuer his soule from hell And coÌ„cerninge the childes duetie towardes the father it shal be declared hereafter in the commandementes The sacrament of Orders AS concerning the sacrament of Orders tt is to be vnderstaÌ„d that order is a gift or grace of mynistration in Christis church giuen of god to christen men by the consecration imposition of the bishops handes vpon them and this sacrament was conferred and gyuen at the begynnyng by the apostles as it appereth in the epistle of saint Paule to Timothe whom he had ordered and consecrate prieste where he saythe thus ii Tim. i. I do exhorte the that thou do styrre vp the grace of god the whiche is gyuen the by the imposition of my handes And in an other place he doth monish the same Timothe and put hym in remeÌ„brance of the rome ministery that he was called vnto in these wordes Do not neglect the grace i. Tim. iiii whiche thou hast in the and the whiche is gyuen the through prophecy and with imposition of handes by the authoritie of priesthode Wherby it appereth that saint Paul did consecrate and order priestes and bishops by the imposition of his handes And as the apostles them selues in the beginninge of the churche dyd order priestes and byshops So they appointed and wylled the other byshops after them to do the lyke as saynt Paule
people whiche be called of god to one fayth be they of the clergye or of the laymen but also by the same worde we signifie the place wherin the worde of god is commonly preached and the sacramētes ministred and vsed and call that the churche to entreate wherof at this time in this article is no part of our entent but onely of the assemble and cōpany called to professe Christe in one faythe whiche in this article is named the Holy churche For all be it in this assemble of men called by the worde of god and receyued by faythe and baptisme be many euyll men many synners many that tourne by true penance to grace and sometyme yet fal agayn some after theyr tourne by true penance styll perseuere and increace in goodnes many that fall and neuer ryse agayn so that spottes blottes and imperfections appere euidently in this churche and many tymes in the more parte therof Yet neuerthelesse bycause the callyng is of it selfe holy the caller also holy and the ende of the callinge holynes with this also that the people so called professe holynes and make a bodye wherof the onely heade our sauiour CHRIST is moste holy and holines it selfe by the merites of whose passion they be relieued and norisshed with dyuerse holy sacramentes and be in theyr callyng indued with moste speciall holy giftes and graces of almightye god autour therof and by his holy spirite directed and gouerned in the same so long as they by folowyng theyr concupiscence the deuyll or the worlde fall not frō that estate For these causes although some membres therof be euyll the churche is called Holy churche takyng the name Holy of that that Christ the onely head is holy the caller holy the profession and callyng holy and the ende holynes whyche of very duety ought to be in al them that be called and is in deede in suche membres as contynue and perseuere in that holy callynge And for so moch as god of his goodnes calleth people as afore without acception of persons or priuilege of place Therfore this holy church is also Catholike that is to say not limitted to any one place or regiō of the world but is in euery place vniuersally through the world where it pleaseth god to cal peple to him in the professiō of Christis name and faith be it in Europe Affrike or Asia And all these churches in diuers coūtreis seuerally called althoughe for knowlege of the one from the other among them they haue diuers additions of names and for their moste necessary gouernement as they be distinct in places so they haue distinct ministers and diuers heades in earthe gouernours and rulers yet be al these holy churches but one holy churche catholyke inuited and called by one god the father to enioy the benefite of redemption wrought by our onely lord and sauiour Iesu Christ and gouerned by one holy spirite whiche reacheth to this foresayde holy churche one truthe of goddis holy worde in one faith and baptisme And this churche is relieued norished and fortified by his holy and inuincible worde and his sacramentes which in al places haue eche of them their owne propre force strength with giftes of graces also distributed by the goodnes of almighty god in al places as to his wisedome is sene conuenient Wherby it appereth that the vnitie of these holy churches in sundry places assembled stādeth not by knowledging of one gouernour in earth ouer al churches For neyther the hole churche catholyke togither nor any particular church apart is boūd to aknowlege any one vniuersall gouernour ouer the hole churche other than Christe althoughe by sufferaunce of some princes and potentates not beinge truely instructed in the worde of god by suche as of duety both to god them oughte to haue declared the truthe of scripture to them and by hypocrisy and vsurpation of the see and court of Rome the bishoppe of the same giuinge him selfe more to worldly polycy than to the execution of his duety hath longe tyme gone aboute to obteine and establishe vnto hym selfe suche an vniuersall auctoritie and hath by abuses alwaies compassed to cause other to vpholde and mainteine the same contrary to goddes lawe as more largely shall be declared in the sacrament of orders The vnitie therfore of the churche is not conserued by the bishoppe of Romes auctoritie or doctrine but the vnitie of the catholyke churche whiche all christen men in this article do professe is cōserued and kepte by the helpe and assistence of the holy spirite of god in reteining and mainteynynge of suche doctrine and profession of christen faithe true obseruance of the same as is taughte by the scripture and the doctrine apostolike And particular churches ought not in the said doctrine so accepted and allowed to vary one from an other for any lucre arrogance or any other worldly affectiō but inuiolably to obserue the same so that by reason of that doctrine eche churche that teacheth the same maye be worthely called as it is in dede an apostolike churche that is to say folowing such teachyng as the apostels preached with ministration of suche sacramentes as be approued by the same And this vnitie of the holy church of Christe is not diuided by distance of place nor by diuersitie of traditions and ceremonies dyuersely obserued in diuerse churches for good ordre of the same For the churche of Corinthe and of Ephese were one churche in god thoughe the one were farre distant in place from the other And though also in traditions opinions and policies there was some diuersitie amonge them lykewise as the churche of Englande Spaine Italy and Poole be not separate from the vnitie but be one churche in god not withstandynge that amonge them there is great distance of place diuersitie of traditions not in all thinges vnitie of opinions alteration in rites ceremonies and ordinances or estimatiō of the same as one churche peraduenture doth esteme their rytes traditions lawes ordinances and ceremonies to be of more vertue and efficacie than an other churche dothe esteme the same As the churche of Rome doth affirme certaine of theyr lawes and ordinaunces to be of suche estimation that they be of equall force with the worde of god and that who so euer disobeyeth or transgresseth the same commytteth deadly synne Yet we perceyuing the same to be discrepant from the truthe of scripture must nedes therin dissent from them But such diuersitie in opinions and other outward maners and customes of policie doth not dissolue and breake the vnitie whiche is in one god one faith one doctrine of Christe and his sacramentes preserued and kept in these seueral churches without any superioritie or preeminence that one churche by goddis lawes maye or ought to chalenge ouer an other And therfore the churche of Rome beinge but a seuerall churche chalenginge that name of Catholike aboue all other dothe great wrong to all other churches and dothe onely by force
to the priest whan he consecrateth that without the due obseruation of that waye man myghte not receyue that blessed sacrament to his saluation For the benefite or hurt that cometh to a christen man by receyuing of this sacrament standeth not in the fascion or maner of receiuing of it vnder one or both kindes but in the worthy or vnworthy receiuing of the same For he that receiueth this sacrament worthely vnder the one kinde as vnder the fourme of bread only receyueth the hole body and bloud of Christe as many and great benefites of Christ as he that receyueth it in both kindes And therfore if any man shuld teache that the lay people which by the ordinance ancient custome of the catholike church haue vsed to receyue this holy sacrament in fourme of bread only be seduced so cause them to thynke that the hole body and bloud of Christe were not comprehended in that onely forme of breade as wel as in both the kyndes this doctrine ought vtterly to be refused and abiected as a pestiferous a diuelyshe schole For surely scripture teacheth the contrary And also naturall reason although it can not comprehende the hole mystery of this sacrament yet herein it teacheth vs agreably with scripture that the lyuely body can not be without bloude and so men oughte to be ledde from that fonde opinion if any suche be bothe by that faythe and credyte they owe to scripture and in this poynte also by naturall reason Wherfore christen men ought not to grudge at this fourme and maner of receyuyng of this sacramente vnder one kynde vsed and allowed by the catholike churche both to auoyde that errour afore rehersed and also for many other weyghty considerations concernyng bothe the honour of the sacrament and the libertie and cōmoditie of the hole churche And not onely laye men but also priestes sauyng whan they consecrate vse to receyue this sacrament none otherwyse Let christen men therfore humbly apply them selfe to put all erronious fantasies if any suche aryse cleane out of theyr hartes and satisfye thēselues with this that whan they receyue this sacrament worthely thoughe it be but in one kynd they lose no parte of the profite and benefite promised by vertue of the sayde sacrament Wherfore consideryng as is afore rehersed the dignitie and excellency of this sacrament we ought with all humblenes of harte and deuotion to prepare our selues that we vsynge accordyngly the same maye be partakers of suche fruite and grace as vndoubtedly is offered and gyuen to all suche as in due maner receyue this sacramente For they that so doo be made one with Christe and dwelle in hym and he in them as he sayeth in the .vi. chapter of saynt Iohns gospell where he speaketh also of this sacrament This is the breade whiche descended from heauen that who so euer eateth therof shuld not dye I am the liuely bread which haue descended from heauen if any shall eate of this breade he shall lyue euerlastyngly And than he declaryng him selfe what he meaneth by the breade sayeth as incontinentely foloweth And the breade whiche I shall gyue is my fleshe whiche I shall gyue for the lyfe of the worlde Whiche wordes be moste comfortable for the perfyte confirmation and establishment of our faythe in this sacrament For as muche as they bothe certifie vs that his very fleshe bloudde and bodye is that meate whiche we receiue in the sacrament and that also it preserueth from deathe and conferreth lyfe to all Math. ix whiche duelye receyue it For seyng it is the very body of our sauiour Christ whiche is vnited and knytte to his godheade in one persone and by reason therof hath the very vertue and substance of lyfe in it it must nedes consequently by the most holy and blessed participation of the same giue and cōmunicate lyfe also to them that worthely receyue it And it endueth them with grace strength vertue against all temptation sinne and death doth much ease and relieue all the troubles dieases and infirmities of theyr soule For seynge the woman which was diseased with the fluxe of bloud as it is written in the gospell was healed by touchyng the hemme of the garment of Christe through the vertue whiche came from hym Howe muche more shall they fynde remedy of the sickenes malady of theyr soule whiche with due reuerece and faythe receyue and eate the blessed body of Christe and so be made lyuely temples of hym dwellynge in theym yea made as one fleshe and body with him For this heuenly meate is not tourned into our substaunce as other corporall meate is but by the godly operation therof we be tourned towardes the nature of it that is to saye of earthely corruptible and synfull we be made heauenly spirituall and strong agaynst synne and all wyckednes And further it is to be remembred that as in the receyuyng of this sacrament we haue moste entter communion with Christe so be we also ioyned by the same in most perfite vnitie with his churche and all the mēbres therof And for that cause amonges other this sacrament was instituted of our sauiour Christe in the fourme of breade to sygnyfye the vnitie concorde and charitie that is betweene Christe oure heade and hys mysticall body the churche and euery part and membre therof one with an other For as bread is made of many graynes or cornes whiche all make but one loofe soo shulde all true christen people being many in numbre yet be all one in faythe and charitie as sayncte Paule sayeth we be one breadde and one bodye i. Cor. xi all that be partakers of one breade that is of this blessed sacrament Fynally it is to be noted that although Christ at the fyrste institution of this sacrament dyd consecrate and giue it to his disciples at supper after they had eaten the paschal lambe partly to declare that the sacramentes and sacrifices of the old lawe shuld from thensforth ceasse and take an ende and partly that by this sacrament being the last thing that he nexte before his deathe lefte vnto his disciples the remēbrance of him shuld be the more depely and effectuously imprinted in the hartes of them and of all other that after shulde receyue the same Yet as saint Augustine saith it was thought good to the apostles and the vniuersall churche beynge moued with the holy goste for the more honour of so high a sacrament and for the more reuerence and deuout receyuynge therof that it shulde alwayes be receyued of christen people whā they be fastyng and before they receyue any bodily sustenāce except it be in case of syckenes or necessitie Wherfore considering the most excellent grace efficacy and vertu of this sacrament it were greatly to be wyshed and prayed for that al christen people had suche deuotion thervnto that they wolde gladly dispose and prepare themselues to the more often worthy receyuynge of the same But seynge that in these laste dayes
is in heauen aboue or in earthe benethe or in the water vnder the earth to the entent to do any godly honour and worshyppe vnto them BY THESE wordes we be not forbydden to make or to haue similitudes or ymages but onely we be forbydden to make or to haue them to thintent to do godly honour vnto them as it appereth in the .xxvi. chapiter of Leuiticus And therfore although ymages of Christ and his saintes be the workes of mennes handes only Yet they be not prohibited but that they maye be had and sette vp bothe in churches in other places to the intent that we in beholdyng and loking vppon them as in certaine bokes and signes may call to remembraunce the manifolde exaumples of vertues whiche were in the sainctes whome they do represent And so may they rather be prouoked kindled and styred to yelde thankes to our lorde and to prayse hym and his sayde sayntes and to remembre and lamente our synnes and offences and to pray god that we may haue grace to folow their goodnes and holy lyuyng As for an example the image of our sauiour hangeth on the crosse in the roode or is paynted in clothes walles or wyndowes as an open boke to the intente that besydes the examples of vertues whiche we maye learne at Christe we maye be also many wayes prouoked to remembre his peynfull and cruell passion and also to consyder our selues whan we beholde the same image and to condemne and abhorre our sinne whiche was the cause of his so cruell deathe And farthermore consideringe what high charitie was in hym that wolde dye for vs his enemies and what greate dangers we haue escaped and what high benefites we receiue by his redemption we maye be prouoked in all our dystresses and troubles to rounne for comforte vnto hym And these lessons with many mo be brought to our remembrance by the boke of the roode if we beyng fyrst wel instruct and taught what is represented and ment therby do dilygently beholde and loke vpon it And as our sauiour Christe is represented by this ymage of the roode euen so the holy saintes which folowed him be represented vnto vs by theyr ymages and therfore the said images may well be set vp in churches to be as bokes for vnlerned people to put them in remembrance of those sayntes of whom they maye learne exaumples of faith humilitie charitie pacience temperance and of all other their vertues and giftes of god whiche were in theym for whiche causes ymages may be sette in the churche and ought not to be despised but to be vsed reuerently althoughe we be forbidden to do any godly honor vnto them These lessons shulde be taught by euerye curate to their parrishe And where as we vse to sense the sayde ymages and to knele before them and to crepe to the crosse with such other thinges Yet we wust knowe and vnderstande that suche thynges be not nor ought to be done to the image it self but to god and in his honour although it be done afore the image whether it be of Christe of the crosse or of our lady or of any other saint Against this commandement dyd offende generally before the commynge of Christe all gentiles and people that were of the nation of Israell For they dyd godly honour vnto images and worshipped false goddis some one some an other of the whiche sorte there was a great number For besydes their common goddis euery countrey euery cytie or towne euery house and familye had theyr propre goddis wherof is moche mencion made in authours bothe christen and heathen And these Gētiles though they had knowlege of a very god yet as saint Paule saith they had ydell and vayne fantasies which led them from the truthe where they compted them selues wise they became fooles And agaynst this commandement offended the Iewes many and sundry tymes and almoste continually For not withstandinge that they professed the knowlege and worshipping of the very true god yet they fel to the adoration of ymages idols and false goddes as the holy scripture maketh mention in many places Also all they do greatly erre whiche put difference betwene image and image trustynge more in one than in an other as thoughe one coulde helpe or do more than an other whan bothe do represente but one thinge and sauyng by way of representation neither of thē is able to worke or do any thinge And they also do erre that be more ready with their substance to decke images gorgiousely than with the same to helpe poore christen people the quicke and lyuing images of god whiche is the necessary worke of charitie commanded by god And they also offende that so dote in this behalfe that they make vowes and go on pylgremages euen to the images and there do call vpon the same ymages for ayde and helpe phantasyng that either the image woll worke the same or elles some other thinge in the image or god for the image sake as thoughe god supernaturally wrought by ymages carued ingrauen or painted brought ones in to churches as he doth naturally worke by other his creatures In whiche thinges if any person heretofore hath or yet dothe offende all good and learned men haue great cause to lamente suche errour and rudenes and to put their studies and diligences for the reformation of the same The exposition of the thirde commandement of god Thou shalt not take the name of thy lorde god in vayne IN this commandement god requireth of vs to vse his name with all honour and reuerence Whervppon you shall vnderstande that the right vse of the name of god and the true honour of the same standeth chiefely in those thinges folowinge that is to saye in the constant confession of his name and mainteyning of his doctrine in the ryghte inuocation of him in the gyuyng of due thankes vnto hym as well in aduersitie as in prosperitie For Christ saith Math. x. He that opēly confesseth me before men I shall confesse him before my father in heauen And he that is ashamed of me to confesse my name before men I wylle be ashamed of hym before my father in heauen In whiche wordes Christe teacheth vs not onely to professe the name of god but also boldly and constantly to defend the same and not to swarue from it for any maner of persecution or iniurie We must also in our tribulation and necessitie and in all temptations and assaultes of the deuyll inuocate and cal vpon the name of god for god accompteth his name to be halowed magnified and worshipped whan we call vpon hym in our nede Call vppon me saythe he in the tyme of trouble Psal xlix and I wyll delyuer the Pro. xviii and thou shalt honour me And agayne the wise man saithe The name of god is the most stronge towre the rightuous man runneth to it and he shall be holpen Furthermore we may not seke our own name laude and fame but vtterly avoyde and
manifestly sheweth in his epistle to Tite sayinge thus i Tim. v. For this cause I lefte the Crete that thou shuldest ordeyne priestes in euery citie according as I haue appointed the. T◠i. And to Timothe he saythe Se that thou be not hasty to put thy handes vpon any mā And here is to be noted that althoughe this forme before declared is to be obserued in gyuyng orders yet there is no certaine rule prescribed or limitted by the word of god for the nomination election presentation or appointing of any such ecclesiasticall ministers But the same is holy left vnto the positiue lawes and ordinances of euery christē region proiuded and made or to be made in that behalfe with the assent of the prince and ruler And as concernyng the office and duetie of the sayde ecclesiasticall mynisters the same consysteth in true preachynge and teachyng the word of god vnto the people in dispensyng and ministring the sacramentes of Christe in consecratynge and offerynge the blessed body and bloud of Christe in the sacrament of the aulter in losynge and assoylyng from synne suche persons as be sory and truly penitent for the same and excommunicatynge suche as be gyltie in manyfest crimes and wyll not be refourmed otherwise and finally in praying for the hole churche of Christ and specyally for the flocke committed vnto them And althoughe the office and minysterye of priestes and byshoppes stande chiefly in these thinges before rehersed yet neither they nor any of them may exercise and execute any of the same offices but with such sort such limitation as the ordinances lawes of euery christē realme do permit and suffre And bycause it is not mete that this so chargeable a cure shuld be committed to euery man that peraduenture ambiciously wolde desyre it Therfore saynt Paule dothe dilygently set out to his disciples Timothe and Tite the conuersation learnyng conditions and qualities of them that shuld be admitted to the mynistery of priesthode i. Tim. iii. Tit. i. writyng in this maner A bishop or a priest ought to be blamelesse as the stewarde of god not wilfull not angry no drunkarde no fyghter not gredy of fylthy lucre but giuen to hospitalitie liberal discrete sobre rightuous deuout temperate and continent and such one as holdeth the true worde of doctrine that he may be able to exhort with bolsom lerning and to reproue them that saye against it Thus we haue shortly touched fyrst the ordrynge of priestes and bishoppes Secondly their ministery office and duetie with the charge cure belonging thervnto and finally the qualities and conditions required in the same And for as moche as it is an olde heresie of the Donatistes condemned in the generall counselles to thynke that the worde of god and his sacramentes shuld be of no efficacy strength or vertue whā they be ministred by euyll men it is to be remēbred that according to the saying of saynt Gregory Nazianzene Lyke as there is no differēce betwene the selfe same image or figure of any thyng imprinted with a signet of golde and a signet made of yron or of woode or any other viler mattier euen so the worde of god and the sacramentes of god mynystred by an euyll and noughty man be of the selfe same vygour strength and efficacie as whan they be ministred by a man of excellent vertu and goodnes The cause and reason wherof is for that the priestes and byshops although in the execution of their office and administration they do vse and exercise the power and auctoritie of god committed vnto them yet they be not the principall causers nor the sufficient or of them selues the efficient causers or gyuers of grace or of any other spirituall gyfte whiche procedeth and is gyuen of god by his word and his sacramentes But god is the only principall sufficient and perfite cause of all the efficacy of his worde and his sacramentes and by his only power grace and benefites it is that we receyue the holy goste and his gracis by the office and administration of the said priestes and byshoppes and the sayde priestes and bysshoppes be but onely as officers to execute and minister with their handes and tongues the outwarde and corporall thynges wherein god worketh and gyueth grace inwarde accordynge to his pacte and couenaunt made with and to his espouse the church And this also Chrisostome affirmeth the .lxxxv. homily vpon saynt Iohn where he sayth in this maner What speake I of priestis I say that neyther aungel nor archangell can giue vs any of these thynges whiche be giuen vnto vs of god but it is the father the sonne and the holy goste whiche is the effectuall cause of all these thynges the priest dothe onely put to his handes and his tongue And in this poynt saynt Ambrose also agreeth with the sayde sayinges of Chrisostome wrytyng thus The priest layeth his handes vpon vs but it is god that gyueth the grace the priest layeth vpon vs his besechynge handes but god blesseth vs with his mighty hande The byshoppe consecrateth an other bysshoppe but it is god that gyueth the worthynesse Wherfore we must always thynke and beleue that the vertue and efficacie of the word of god and his sacramētes consisteth and dependeth in and vpon the commandement ordinance power and auctoritie of god onely and that neyther the merites or worthynes of the ministers be they neuer of suche excellencie do gyue them theyr auctoritie strength or effycacie neyther yet the malyce nor corrupte lyuynge of them be it neuer so euyll can frustrate or take away from the sayde worde or sacramentes their sayd power authoritie strength or vertue Moreouer as touchynge the order of deacons we rede in the actes of the Apostles Act. vi that they were ordered and instituted by the same apostelles by prayer and imposition of their handes vpon them And as for the qualities and vertuous conuersation whiche be required in them saynte Paule setteth them out in his epistle to Timothe in these wordes l. Tim. iii. Deacons oughte to be chaste not double tounged no drunkardes not gredy of fylthy lucre hauynge the mystery of faythe in a pure conscience And their office in the primitiue churche was partly in mynistringe meate and drynke and other necessaryes to poore people founde of the churche partly also in mynystrynge to the bysshoppes and priestes and in doinge theyr duetie in the churche And of these two orders onely that is to saye priestes and deacons scripture maketh expresse mencion and howe they were conferred of the apostels by prayer and imposition of their handes And to these two the primitiue churche did adde conioyn certain other inferiour and lower degrees as subdeacons accolites exorcistes with diuerse other of the whiche mention is made of bothe of the most auncient writers that we haue in the churche of CHRIST after the apostelles and also in diuerse olde counsayles and namely in the fourthe counsayle of Aphrike in whiche