the end of all we doe This is confessed euen by our aduersaries themselues with whom seeing we doe agree there can be no suspition that we should dissent from that which our Church holdeth and this may serue rather to tell you what in these points is the iudgement of our Church then to defend him whose words you haue wrested to a far different sense ARTICLE VIII Works of supererogation THe neerenes oftentimes to euill is warrant enough for suspition to accuse of euill and because all errors are not equally distant from truth some men in their true assertions are supposed by weake iudgements not to differ at all from error From hence commeth it that those men who haue no other iudgement but zeale which is the best excuse I can make for your accusation in this article haue run so far with a desire of safety from those opinions that were thought dangerous that they haue come at length vnto those that were much more daungerous in truth Which practise though it argue a good care yet it proceedeth from a timorous nature wanting the ability to put a difference in the causes of true feare so that this circumspection is but cowardlinesse as he that were loth to be taken amongst his enimies trenches would get himselfe so far distant that he would outrun euen the vtmost limits of his owne armie Thus haue you dealt in this article fearing to approue any thing that might tend to supererogation you haue misliked euen the allowance of those works which are good and yet not commanded for say you to hold as Master Hooker doth that God approueth more then he commandeth what is it else but to scatter euen the graines of Popery and to lead men to those arrogant works of supererogation Herein your feare if it would haue giuen you leaue to haue looked behinde you it may be peraduenture you would not haue run away in such haste especially in cases of no great daunger And therfore giue me leaue to tell you that there is no treachery no danger no cause of flying from this opinion All the vnforced actions of men are voluntarie and all voluntarie actions tending to their end haue choice and all choice presupposeth the knowledge of some cause wherefore we make it and therfore it is no absurditie to thinke that all actions of men indued with the vse of reason are generally either good or euill And although whatsoeuer is good the same is also approued of God yet according to the sundry degrees of goodnes the kinds of diuine approbation are in like sort multiplied for some things are good yet in so meane a degree of goodnes that men are only not disproued nor disallowed of God for them as that no man hateth his owne flesh it is a matter of approbation and allowance but of no great or singular acceptation So saith our Sauiour if you do good vnto them that do so to you the verie Publicans themselues do as much Wherein to come short of them as it were a great vice so not to exceed thē is no great vertue Some things in such sort are allowable that they be also required as necessary to saluation by way of direct immediate and proper necessitie finall so that without performance of such wee cannot by ordinarie course be saued nor yet by any meanes be excluded from life if we obserue those As nature gaue light vnto the former so the Scripture is a guide to teach these wherein because all faile it is the obedience and merit onely of one that must make all righteous that must be saued Some things there are although not so required of necessitie that to leaue them vndone excludeth from saluation yet notwithstanding are of so great dignitie and acceptation with God that most ample reward in heauen is laid vp for them Of these we haue no commandement in nature or Scripture that doth exact them in particular at our hands yet those motiues there are in both which may serue to draw our minds most effectually to the performance of them In this kind there is not the least action but it doth somwhat make to the accessorie augmentation of our blisse which men haue as much reason to desire as to desire that they may be blessed no measure of blessednesse hauing power to content sauing onely where the blessed wanteth capacitie to receiue greater Vpon this dependeth whatsoeuer difference there is betweene the states of Saints in glorie Hereunto we referre whatsoeuer belongeth vnto the highest perfection for all perfection in this life is not equall of man by way of seruice toward God hereunto that feruor and first loue of Christians did bend it selfe causing them to sell their possessions and lay down the price at the blessed Apostles feete hereunto Saint Paul vndoubtedly did aime in so far abridging his owne libertie and exceeding that which the bond of necessarie and enioyned dutie tied him vnto to ease those Churches to whom he preached with his handie labour knowing that although it were not a duty which hee was commaunded yet it was an aduantage to his preaching and acceptable to God who doubtlesse approueth much more then he doth commaund Thus when a man may liue in the state of matrimonie seeking that good thereby which nature principally desireth to make rather choice of a contrarie life in regard of Saint Paules iudgmēt he doth that which is manifestly allowed and yet not commanded in Gods word because without anie breach he might doe otherwise Thus when a man who might lawfully possesse his riches yet willingly doth bestow them to religious vses vertuously imbracing that pouertie which he esteemeth as an aduantage to eternall riches doth that which argueth a greater perfection and for which he hath warrant though no precept at all because that which is a great vertue in him is not a fault simply in those that do not the like Precepts and counsels hauing this difference that the one is of absolute necessitie the other left vnto our free election where both tending to the same end yet in this differ that both tend not after the same maner both looking at the meanes but the one after a more exquisite and excelling perfection For euery man being placed in this life betwixt the things of this world and spirituall good things the more hee cleaueth to these the more perfect and excellent he is and yet to cast them away wholy is no precept of necessitie but an aduise of greater perfection He that obeyeth not a precept is guiltie of deserued punishment but he that faileth of these counsels onely wanteth without sinne that measure of perfection For it is not a fault not to vow but to vow and to performe it is a praise Hee that performeth the one shall haue greater glorie but he that faileth in the other without repentance shall haue certaine punishment Neither is it said saith Saint Austine as thou shalt not commit adulterie
is what kind of necessity there is of baptisme a thing already fully haÌ„dled by M. Hooker therfore we wil be more sparing in this point All things which either are known causes or fit meanes wherby any great good is vsually procured or men deliuered froÌ„ greeuous euil the same we must needs confesse necessarie now we know there is a necessity absolute there is a necessity conditionall euen that conditional for the end in ordinary estimation is absolutely necessarie Thus to a man in the sea to escape drowning we account a ship a necessary meanes euen of absolute necessity in respect of our iudgement howsoeuer some few haue escaped by other meanes so our Sauiour saith of Baptisme vnlesse a man be bornâ—â—gaine of water and of the Holy-ghost he cannot enter into the kingdome of heauen Which place we vnderstand howsoeuer some deny it of Baptisme by materiall water according to the generall consent of the auncient Fathers For it is a rule in expounding the Scriptures that where a literall construction will stand as in this place the farthest from the letter is commonly the worst And therefore water the spirit both concurring in that sacrament why should there not be though not an equall yet a necessity of both For as the spirit is necessary to regeneratioÌ„ so regeneratioÌ„ is necessary to eternal life which so far dependeth vpoÌ„ the outward sacrameÌ„t that God wil haue it imbraced not only as a signe or token what we receiue as you affirme but also as an instrument or meane whereby we receiue it and this without any inthralling as you seeme to feare of Gods mercifull grace Neither as Hugo saith doe these giue speaking of the Sacraments that which is giuen by these and yet ordinarily as necessary to receiue these as those graces are necessary which we receiue by these For though Baptisme bee not a cause of grace yet the grace which is giuen by baptisme doth so far depend vpon the very outward sacrament as God will haue it imbraced as a necessary meanes whereby we receiue the same and howsoeuer we dare not iudge those that in some cases do want it yet we may boldly gather that he whose mercy now vouchsafeth to bestowe the meanes hath also long since intended vs that wherunto they leade For to imagine nothing necessary but saith is to come neere the error of the old Valentinian hereticks who ascribed all to knowledge only So saith Tertullian Some account the Sacraments as vnprofitable without faith so needeles where faith is but no faith can bee profitable saith Saint Bernard to him who when he may yet refuseth to receiue the Sacraments Therefore if Christ himselfe which giueth saluation require Baptisme it is not for vs to dispute or examine whether those that are vnbaptized may be saued but seriously to doe that which is required and religiously to feare the danger which may grow by the want thereof For doubtles the sacrament of Baptisme in respect of God the author of the institution may admit dispensation but in respect of vs who are tyed to obeie there is an absolute necessity For it is in the power of God without these to saue but it is not in the power of man without these to come to saluation And yet the Church holdeth constantly as well touching other beleeuers as Martyrs that Baptisme taken away by necessity taketh not away the necessity of Baptisme but is supplied by the desire therof For what is there in vs saith Saint Ambrose more then to will and to seeke for our owne good Thy seruant Valentinian who died before he was baptized Oh Lord did both For as the visible signe may be without true holinesse so the inuisible sanctification saith Saint Austin may sometimes be without the visible signe And yet these are no iust reasons either to make vs presume or to take away the necessity of this holy sacrameÌ„t For euen those haue it in their wishe as the Schoolemen say who indeed do want y e same And howsoeuer as they of Rhemes confesse such may be the grace of God towards men that they may haue remissioÌ„ iustification sanctificatioÌ„ before the external sacrament of Baptisme as in Peters preaching they all receiued the Holy-ghost before the sacrament yet this is no ordinary thing now in infants and whosoeuer therefore shal contemne them cannot be saued Yet God who hath not bound his grace in respect of his owne freedome to any Sacrament may and doth accept them as baptized which either are martyred before they could be baptized or else depart this life with wiâ—he and desire to haue that Sacrament which by some remediles necessity they could not obtaine For the iust by what death soeuer he be preuented his soule shall be in rest And whereas you demaund whether our sacraments be not the same in nature vertue and substance that the sacraments of the Iewes were vnder the law and therefore baptisme to be of no more necessity then circumcision we answeare with Saint Austin The Sacraments deliuered by Christ are for number fewer taking as Maister Zanchy noteth sacraments largly for al those ceremonies as he did for performance easier for vnderstanding more excellent for obseruation more chast And therefore though all sacraments for their substance be one that is Christ and that more particularly baptisme succeedeth circumcision yet their difference is great both in their rites which were diuers in the maner of the obiect the one Christ to come the other already come the one a corporall benefit to be of that Church which should haue her certaine seate vntill the comming of the Messias in the land of Canaan the other expecting a spiritual kingdom The one bounde to an obseruation of the whole lawe Ceremoniall Iudiciall Morall the other only to the moral law and for want of true fulfilling of it to faith and repentance The one to Israel only the other to the whole Church The one to continue till the comming of the Messias in humility the other vntill his comming in glory The one belonged vnto the males only the other to all So that as the differences were many and not small euen so we doubte not to affirme that the benefits are far more and the necessity is much greater And therfore as Maister Hooker saith we haue for baptisme no day set as the Iewes had for circumcision neither haue we by the law of God but only by the Churches discretion a place therunto appointed Baptisme therefore euen in the meaning of the law of Christ beloÌ„geth vnto infants capable therof froÌ„ the very instant of their birth which if they haue not howsoeuer rather then lose it by being put off because some circumstances of solemnity do not concur the Church as much as in her lieth marke the words for she cannot disappoint Gods eternall election but as far as is in her power by denying the meanes casteth
This will appeare more fully howsoeuer you mislike it â—f we consider but a little those seruices and duties about which they were imployed The first were doorekeepers for we omitte the first tonsor which was not any order but a preparation whose office was as Maister Caluin noteth to open and to shut the doores of the temple we agree in this with the Church of Rome our diffrenece is for the ordination of them The second were readers the duty of these as Zanchy saith was only to reade the Bible without any exposition in a pulpit or place more eminent then the rest so that in the compasse of a whole yeere it was fully finished and read ouer this was to make the people who could not read more familiarly acquainted with the holy scriptures Of this duty S. Cyprian in his Epistles hath written most as of one Aurelius beeing made a Reader of one Saturâ—s as also of Celerinus which afterward was a Martyr The difference betwixt vs in this point and the Church of Rome is that they make it a certaine degree and order which Maister Caluin doth not which in my opinion is no material difference seeing vndoubtedly the Church by speciall ordination without Ecclesiasticall order appointed those whom she vsed in those places The next were exorcists with vncleane spirits but this was rather doubtlesse a peculiar gift then any ordinary office in Gods Church The next were disputers which were appointed with all commers to defend the religion against the heathen The next were Acolouthi attendants vpon the Bishops with whom these had for their learning and reuerend behauiour that familiarity that they were thought fittest to succeede in the place of Bishops This as it was an imployment of great respect so it is retained in the Church of Rome at this day with too meane a regard for so reuerend a place The next were Singers for it was thought vnfit that a Bishop a Presbyter or Deacon should doe this The last which we wil reckon was the Catechists whose office was to teach children and others conuerted the summe of Christian doctrine This dutie was referred to learned men sometimes Presbyters Doctors or Deacons but not euer For though Origen and Clemens were both Doctors and Catechists in Alexandria yet all that were Catechists and so allowed to expound and teach the Scriptures were not of necessitie admitted to holy orders and so consequently as the word is properly taken by Maister Hooker none of the Clergie I say properly for Clergie is a general name for all those whose lot and portion is the Lord More specially for those who are students in diuinity after are to enter into holy orders Of these there were Colledges after the Apostles as before Colledges of the Prophets And out of these were taken such as the Church without Ecclesiasticall ordination vsed in those seruices which before are mentioned Out of all which it is most apparant that from the Clergie in respect of ministeriall power these are iustly seuered This is that which you mislike esteeming it a thing vnfit for any man to preach that hath not a ministerial calling Neither doth Maister Hooker determine how fit it is that this should be performed by men who are not entred into orders but that this hath sometimes beene the practise of the Church howsoeuer now performed by men of another calling there is no man of anie reading can possibly doubt Neither is the practise in some Colledges of diuines at this day altogether vnlike where men are admitted euen for exercise or triall to interpret expound the Scriptures which are not as yet but hereafter may be consecrated to an Ecclesiasticall function Now whereas you scoffe at the word Character as if there were no stamp at al which made a difference betwixt the Clergie and the Laity know that where there is a chaÌ„ge of estate with an impossibility of returne there we haue reason to account an indeleble character to bee imprinted This faith the Church of Rome is in Baptisme Confirmation Order Of the last of which we only contend at this time For any thing that I reade Saint Austin was the first that vsed the word in this sense and no doubt of it in Baptisme there is that mark stamped vpon vs in that we are baptized that there is a passiue power as the Schoolemen call it which maketh a man in time fit to receiue the rest which they cal Sacraments and without which they are truly accounted void This forme figure impession or character is called indeleble because that is not to be reiterated froÌ„ whence it commeth The character of Order is an actiue power as the Schoolemen speake which giueth an abilitie publikely to administer the SacrameÌ„ts vnto those whoÌ„ the church hath esteemed fit From whence proceedeth the second great exception which you haue taken in this Article namely that Maister Hooker seemeth to grant a libertie as for Catâ—chists to preach who are no Ministers so also for women in cases of some necessitie to Baptise contrary say you both to that most Reuerend Archbishop and others who constantly affirme that God wel ordred Churches forbid women all dispensation of holy mysteries Wee are not to dispute what lawes giue allowance to the performance of this office nor what care ought to make restraint from too vsuall a libertie of doing it without great necessitie seeing weaknesse is commonly bold and boldnesse a presumptuous intruder where it hath least cause But this we say which M. Hooker hath proâ—ed already that Baptisme by women is truly Baptisme good and effectual to those that haue it neither doe all those exceptions of sexe qualitie insufficiencie or whatsoeuer serue to frustrate such as the Church of her indulgence is willing to admit from being partakers of so great a benefit To make women teachers in the house of God were a grosse absurditie seeing the Apostle hath said I permit not a woman to teach and if any from the same ground exclude them froÌ„ other publike offices in the Church wee are not much against it But to womens Baptisme in priuate by occasion of vrgent necessitie the reasons that concerne ordinarie Baptisme in publike are no iust preiudice neither can we by force thereof disproue the practise of those Churches which necessity requiring allow Baptisme in priuate to be administred by women We may not from lawes that prohibite any thing with restraint conclude absolute and vnlimitted prohibitions For euen things lawfull are well prohibited when there is feare least they make the way to vnlawful more easie it may be the libertie of Baptisme by women at such times doth sometimes embolden the rasher sort to do it where no such necessity is But whether of permission besides law or in presumption against law they do it which now is no part of the question in hand it is not hereby altogether frustrate void
that the Sacraments by the worke done actiuely doe not affoord grace though rightly vnderstood passiuely they may by the worke done for in that iustification and meanes of righteousnesse whereof man is made partaker by the Sacraments manie things concurre First in Gods behalfe a will that we should vse those sensible elements in Christs behalfe his passion from which the sacraments haue their vertue in the Ministers behalfe his power his will in the receiuers behalfe will faith repentance in respect of the Sacrament it selfe the externall action which ariseth out of the fit application of the matter the form of the Sacraments Now that which in all this actiuely and instrumentally bringeth grace is the externall action which is commonly called the Sacrament This hauing his vertue from his institution and not from anie merit either in the Minister or in him that receiueth For the wil of God which vseth the Sacramēts as that meanes of grace which it hath ordained concurreth actiuely but as a principall cause the passion of Christ concurreth as a cause meritorious the power and the will of the Minister necessarily concurre but as causes further remoued hauing their vse only in effecting the sacramentall action in whose due circumstances of administring he is vnwilling to faile Will faith and repentance are necessarily required in the receiuer that is of yeares not as actiue causes but as fit dispositions for the subiect for faith and repentance make not the sacramentall grace nor giue power to the Sacrament but onely remoue those lets which are hindrances that the Sacraments exercise not that vertue that is annexed to them So that in infants in whom no such disposition is required the sacrament of Baptisme is auaileable without these And therefore to satisfie your demaunds in this Article wee conclude that a man dying without faith and receiuing the sacramentall signes for sacraments he cannot receiue shall not be saued and not receiuing them if his want bee not either negligence or contempt may be saued Yet the latter to vs is fearefull and ordinarily impossible whereas the former is an euidence of our hope and giueth most iust reason charitably to iudge So that we say with Saint Austin he that eateth and drinketh vnworthily eateth and drinketh his owne damnation but he that contemneth to eate hath not life and therefore shall not come to eternall life And yet those things that hurt the vnworthy receiuer do much profit him who receiueth them as he ought ARTICLE XV. Of Christs Institution IT is not an apprehension equally incident vnto the iudgments of all wise men rightly to conceiue the true dependance of things for those who allow and confesse actions to haue much vertue oftentimes do mistake from whence that vertue commeth this as it happeneth in causes of more vsuall and knowne nature so it is sometimes euen in those things where the authour is but one and he incomparably the best Because he vouchsafeth to admit instruments of a lower conditiō to be agents in the performance of things of so great an vse This maketh men in the sacraments those holy institutions of God left vnto the Church often to faile in a due estimation of them And when they do graunt their vse to be singular yet euen then to doubt whereupon this dependeth because the same things performed by diuers are not the same and those which admit no difference in respect of substance yet are subiect in regard of some circumstance to an alteration either more or lesse From hence hath proceeded the difference in this article which ouer violently you vrge to be betwixt Maister Hooker and our Church of whom as vsually you do you carie too iealous a suspition of too great agreement with the Church of Rome That sacraments haue a vertue euen more then to be onely signes is already proued but whether this vertue be lesse where the Minister hath moe faults or none at all where his intention is not to administer a sacrament that commeth now to be discussed in this place To make the Sacraments depend for their grace vpon the integritie of men were to denie the benefit to a great number without cause and to punish men for a fault that were none of theirs The first of these is denied by fewe nay some are so farre from opinion that sin in the Minister is anie let to the sacrament that they are not affraid to affirme that Sacraments are effectuall though administred by Satan himselfe Doubtlesse few sauing onelie some Anabaptists denie the efficacie of the Sacraments for the defects of life in the lawfull dispensers of them They are inestimable fauours vnto Gods Church not to be measured by the hand from whom immediately wee receiue them but by that Almightie power the fountaine of all goodnesse from whence they do first come For as amongst men it were want either of iudgement or ciuilitie or both lesse to esteeme of the benefit for the meannesse of the messenger where we are vndoubtedly assured that it is the princes seale so in the Sacraments we must esteem them as the seales fauours of God himselfe whatsoeuer the imperfections are in those Ministers from whom we haue them For the defects of men being in the Church and lawfully called to those functions no way touch the efficacie of the Sacraments whose vertue dependeth vpon a higher power And therefore we denie all reiteration of Baptisme whatsoeuer the defects for manners are in those that do first giue it For we are equally baptized into the name of the Father the Sonne and the Holy-ghost what vnworthines or inequality soeuer remaine in the persons that do baptize For the holinesse of the Sacraments is no way polluted by the vncleannesse of the handes that giue them For those Sacraments which vnreuerently being handled as Saint Austin saith doe hurt the giuer yet euen by their hands profit those that receiue them worthily It was both in Asia and Africk an error longe since that the Sacraments were not firme which were administred by Heretickes or Schismatickes separated from the vnity of the Church The first author of this was Agrippinus Bishop of Carthage whom Saint Cyprian succeeded as Saint Austine writeth and was a little infected with the same errour After these were the Donatists but we wil not labour for confirmation of this point because you obiect nothing against Master Hooker in it And it is no controuersie at all betwixt vs and the Church of Rome and therfore we say with the auncient Fathers Stephanus Siricius Innocentius the first Leo Anastasius the second in his epistle to Anastasius the Emperour with the councels first the generall councell of Nice often alledged by Saint Austin to this ende the first councell of Carthage the last assembly at Trent with the testimonies of Fathers and Doctors and according to the articles of our Church by you alledged That by the malice of wicked men which are ouer the administration
of the SacrameÌ„ts the effect of the thing ordeined by Christ is not taken away or the grace of Gods guift diminished as touching them which receiue by faith and orderly the things offered vnto them which for the institutioÌ„ of Christ and his promise are effectuall although they be administred by euill men But to inferre heereupon that the same actions howsoeuer don scoffingly and in iest contrary or besides the holy institution of the Church are truly Sacraments It is a conclusion too violent and not warranted by any truth For howsoeuer the grace of Sacraments dependeth not vpon the Minister who maie faile of these vertues that are fitte to bee required in him yet it is necessarie that there should bee an intention to administer a true Sacrament least we put no difference betwixt that which either derision imitatioÌ„ chance or the Church doth For if the conuersion of Lucius first Christian king of this land were to be acted vpon a stage and that two persons were to represent â—ugatius and Damianus sent by Eleutherius the Pope to baptize Lucius could any man in reason thinke how orderly soeuer performed that this were true baptisme were not this to make the bare action all and the intention a circumstance not belonging to it But we must know as M. Hooker saith that SacrameÌ„ts are actions mysticall and religious for no man can truly define them otherwise which nature they haue not vnlesse they proceede from a serious meaning yet what euery mans priuate minde is as we cannot know so neither are we bound to examine for in these cases the knowne intent of the Church doth generally suffice and where the contrary is not manifest as circumstances will serue easily to discouer we must presume that he which outwardly doth the worke hath inwardly the purpose of the Church of God Now this beeing a discreet rule wisely to put a difference betwixt Sacraments holie actions and the like irreligiousâ—â—e and prophanely performed is that whereat your zealous wisdome doth take offence and which you pursue with that bitternesse of speech calling it meere Popery a humane inuention and inducemeÌ„t to fides implicita as though the dangers were neither few nor small which came vnto y e Church by this opinion Let me intreat your patience a little vouchsafe to be but aduised by him who in all humilitie wil be readie to follow y e sound directions of the meanest in Gods church and I doubt not to make it apparant that Maister Hooker hath deliuered that truth the contrary wherof is no way fit to be admitted or allowed by vs. Some are of opinion that no intention at all is required in the Ministers of the Sacraments but that if the thing and the words be present though either in â—est or otherwise performed yet notwithstanding it is a Sacrament The first Author of this as Bellarmine saith was Luther whose words I must needes say are violeÌ„tly wrested to make him speake that which he neuer ment It is like that heout of whom by misunderstanding you haue collected this opinion was Maister Caluin who rightly deriuing the vertue of Sacraments from the Minister to God himselfe the author of the first institution saith thus I refer so much to the holy institution of Christ that if an Epicure inwardely deriding the whole action should administer the supper by the commandement of Christ marke the words and according to the rule by him giuen which no man could that wanted the intention of the Church I would account them saith he the true pledges of the body and the blood of Christ Where we are willing to confesse with him and with truth it selfe that Sacraments for their vertue depeÌ„d not vpon the intention of the Minister though without the intention of the Church they are not Sacraments Where by intention we meane not a particular purpose of all that the Sacraments require a thing peraduenture aboue the capacity of many lawfull Ministers but a generall intention of performing that sacred action according to the meaning of the Church Where by church we mean not any one particular but the true Church or as M. Caluin saith Christs rule or that intention which Christians in that action haue and yet if one in this should follow the intention of a particular Church that did erre it were not a reason sufficient to make the Sacrament to be none at all for euen his intention in following that particular Church though erring were an intentioÌ„ of following the true Church that doth not erre Neither is it required as the scholemen say that this intention necessarily be actual nor it sufficeth not to be habituall which may be in men either drunke or asleepe but vertuall that is in the power of that intention which howsoeuer now distracted before was actuall Neither doe we meane that the Minister should necessarily haue the same intent of the end which the Church hath but of the action the end being perhaps without the compasse of his knowledg but the action cannot vnlesse we suppose him to be a Minister weaker then any church hath For it is one thing to intend what the Church intendeth and another thing to intend what the Church doth For those that intend by baptisme an vtter acquittance from originall sinne and those that doe not there is a diuersitie in the end but the action is all one and therefore not reiterated though the end be diuers Now to do the externall action and yet in iest is no more to doe what the Church intendeth to doe then their speech and action Haile King of the Iewes was any honor or true reuerence to our Sauiour Christ. The necessity of this intention not for grace but to make it a Sacramentall action will more euidently appeare if wee consider what kinde of instrument the Minister is Man may be the instrument of another agent many waies First in respect only of his bodily members his hand his backe or such like without any vse of the will Secondly in respect of his outward parts with the vse of sense as to reade to watch to tell what he seeth and to this also the will is no further required but to the outward action Thirdly in respect of the bodily members together with sense and reason as in Iudges appointed by Princes to determine causes wherein wisdome and the will are to be instruments Now the Ministers of the Sacrament must be of this third kinde And therefore saith Hugo if a father should take his sonne to a bathe and should say Sonne I wash thee in the name of the Father and of the Son and of the holy Ghost and so dip him in the water it were ridiculous to thinke that hee were thus baptized Where although such prophaners are without excuse for vnreuerend imitation of holy things yet these actions without the intention of the Church can no wayes bee tearmed sacraments For if those who hold a sermon read to be