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
penance as he had at the firste entrie vnto Christis religion by the sacrament of Baptisme It is also to be noted that confessiō to the priest is in the church profitably commanded to be vsed and frequented for many other good causes specially for this cause that they whiche by custome be drowned in synne se not the abhomination and fil thines therof ne remembre the goodnes of god and want therfore contrition may by a good gostly father be stirred and moued to deteste lament their sinne by declaring vnto thē the word of god in such scriptures as serue for that purpose in suche wyse that not only contrition shal arise in the hart to the pleasure of god but also satisfaction ensue wherwith goddis merciful goodnes shal be cōtēted So that the wordes of absolutiō may be effectually pronoūced to the penitēt of the remissiō of his synnes Fynally it is to be remembred that not withstādynge this waye before described is the ordinary meane for penitent synners to opteine remission of synnes to be reconciled to the fauour of god yet in case there lacke a minister to pronounce the wordes of absolution or in tyme of necessitie whan a sinner hath not sufficient leysure or oportunitie to do the workes of penance before declared if he truly repent him of his sinful life and withal his hart purpose through goddis grace to change amende the same he shal vndoubtedly haue pardon and forgyuenes of all his missedoynges For as saynt Cyprian sayeth Euen in the houre of deathe whan the soule is ready to departe out of the body the greate mercifull goodnes of god despiseth not penaunce In so muche that than neither the greatnes of sinne nor the shortenes of tyme nor yet the enormitie of lyfe excludeth from the mercy of god if there be tru contrition and an vnfayned chaunge of the harte from synnefull conuersation The these that hanged vpon the crosse asked mercye with a contryte harte and forthwith was made a citezen of Paradise and where as he deserued condemnation punyshement this contrite hart changed his peyn into martyrdome and his bloude into baptisme yet not withstandyng no mā ought vpon hope of goddis mercy stil to continue in sinfull lyuing Like as no man wold be sycke in his body vpon hope to recouer helth For such as wyll not forsake theyr wickednes and yet thinke that god wyl forgyue them be oftentymes so preuented with the iuste plage of god that neither they haue time to cōuert nor grace to receyue the benefitte of forgyuenesse Therfore scripture saith Slacke not to conuert and tourne to god And linger not from day to day For his angre wyll come sodeynly in the time of vengeance he wyll distroy the. Wherfore imbracyng the mercy of god on the one syde and fearynge the iustyce of god on the other side Let vs at no time neyther dispayre mā ought to reson ouer farre nor go about to compasse the will and worke of god by his weake sense and ymagination But we muste without further serching giue firme assent and credence vnto Christis almighty worde by the whiche heauen earth were made not trouble our wittes in labouryng to comprehend the power and might of god but rather stedfastly giuing fayth to his word apply our hole wil and affection to atteine the fruite and profite of this moste holy sacrament towardes our saluation according to th entent of Christis institution Who of his inestimable mercy loue towardes vs willing that we shuld haue perfit hope strēgth comforte and ioy in him and that we shuld haue cōtinuall remembrance of his most dere charitie shewed towardes vs in his death and passion dyd institute this sacrament as a permanent memorial of his mercy and the wonderful worke of our redemptiō a perpetual fode nourishement for our spiritual sustentation in this dangerous passage and trauaile of this wretched life It is therfore necessary that in the vsyng receiuing beholding of this sacramēt we haue harty remēbrance of our most louing dere sauiour Iesu Christe that is to say that we thinke effectuously of his most bitter passiō whiche he being the lord of glory suffred for vs. And to be waile our synnes which were cause of the sayd death passion callyng mekely for grace and the mercy of god which most abundantly is obteined by the vertue merite of the same passion And thinking that our lord which gaue him self in that maner for vs wyll not forsake vs or cast vs awaye but forgiue vs if we truely repent and wyll amende become faithfull seruantes to hym whiche so derely hath bought vs paied for vs neither golde ne yet siluer as sainte Peter saith but his owne precious bloud Wherfore seinge we be so bought i. Pet. i. we muste know that we be not our owne that is to say We may not be at the libertie wildnes of our owne fleshe nor we maye not be seruantes to the worlde nor the deuyl but we must be seruantes to our lord maister Iesu Christ in all obediēce vnto rightwisenes godlines according to his wil cōmandementes Therfore when so euer we shall receyue or vse this holy sacrament we must take hede and haue reuerence to the maiestie therof and beware that we come not vnworthely thervnto i. Cor. xi For as saint Paule saith He that eateth of that heauēly fode or drinketh of the cuppe of our lord vnworthely that is to say without due reuerence faith repentance charitie the feare of god he eateth drinketh his own dānation bicause he putteth no difference betwene the body of our lord and other meates And further truly sense christen men ought to haue remembrāce of god whensoeuer they go to theyr bodely meate or drinke receiue it not without thanckes giuing vnto god as saint Paule saith whether ye eate or drink or whatsoeuer ye do i. Cor. x. do it in the name of our lord Iesu Christ how moch more ought all christen men whan they come to be fed at the table of our lorde and to receiue this blessed and glorious sacrament to haue special entier deuotion with most thāckefull remembrance to god for his goodnes declared towardes vs in the benefite of our redemptiō And therfore amonges other names this sacrament is called Eucharistia that is to saye the sacrament of thankes and blessinge For as moche as it setteth before vs and doth exhibite vnto vs the very price of our redemtion and saluation whiche is the body of our lorde that suffred and died for vs. Furthermore here is to be noted as touching the receyuyng of this sacrament that although our sauiour Iesus Christ at the first institution therof in his supper did minister it vnto his disciples thā present vnder both the kindes of bread wine Yet that fascion maner of ministring is not so necessary to the receyuer excepte it be
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
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
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