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forbidden to take anything for the benedictions of those that marry, because by them grace is given, but to give or take anything for matrimony is no sin, because though it be a sacrament, yet grace is not given thereby." Look also in the Decretals, cap. Honorantur, 32 quest. 2, and in other canonists, part of whom Covarrubias alleges in his Epitome of the fourth book of the Decretals, part. 2, s. 2, and part are cited in the Censures of the Gloss of the Canon Law, in Gratian, num. 16, 36, 55, and in Gregory's decretals, num. 25, 29, in Sixtum, num. 11.
The Minister's Intention 1. That opinion which holds baptism to be of no force without the mental and actual intention of the baptizer was not known unto
Innocentius, as Angelus testifies in his Summe, where he says that, "It is not necessary unto true baptism for the baptizer to have in his mind to do that which the church does." "The priest," says
Chrysostom, Hom. In Joan. 85, "lends both tongue and hands." So Nicholas the pope says unto the Bulgars' demands: "You affirm that there is a Jew among you, you know not whether he be a Christian or a pagan who has baptized many of you. Truly, if he has baptized them in the name of the Trinity, they are not to be rebaptized."
"There is no other intention of the minister required," says Catharinus, tract. de Intent. Minist. Sacram., "but that he intends to do that outwardly which the church does, though he himself neither believes that there is a church, nor that there is any spiritual effect of baptism." But this was some invention of the schoolmen who could not make new articles of faith. And if this opinion be admitted, I would fain know of the papists, how they are able to shun idolatry in