A second true defence of the mere nonconformists against the untrue accusations, reasonings, and…A second true defence of the meer nonconformists against the untrue accusations, reasonings, and…

I leave you all therefore hereafter, better to defend your selves.

§. 13. About their appointing the Cross to work Grace morally, and that Sacraments work it not physically, he saith, I misrepresent or misapply both the Popish and Protestant doctrine of Sacraments.] And for the first he saith, It overthrows all that I say that they all hold that Sacraments work grace, ex opere operato, where there is no actual impediment, and it's heresy to say, They are bare outward professing signs.]

§. 13. About their appointing the Cross to work Grace morally, and that Sacraments work it not physically, he saith, I misrepresent or misapply both the Popish and Protestant doctrine of Sacraments.] And for the first he saith, It overthrows all that I say that they all hold that Sacraments work grace, ex opere operato, where there is no actual impediment, and it's heresie to say, They are bare outward professing signs.]

Answ. Did he think that this is inconsistent with the opinion that they work it morally? They distinguish between the Principal Agent, the instrumental Operator, and the Receiver. And they say that the Sacrament conveyeth Grace by the will of the Principal Agent (God) ex opere operato, and hath not its effect ex opere operantis; And that opus operantis is that which vim habet ex bonitate & devotione ejus qui operatur, that is, from the Ministers goodness (And doth not the English Canon say the same?) But opus operatum is that which is effectual, modo fiat sicut lex praescribit, whether the instrument be good or bad: But it must be sicut lex praescribit: And when they come to the Receiver they require in him more than the opus operatum to the effect: viz. that he intend (as Aquinas speaketh, 3. q. 68. a. 7.) to receive Baptism, which is the beginning of a new life, and that he have faith, a. 8. c. ex parte gratia quam quis per baptismum consequitur, exigitur in suscipiente fides, ex parte vero Characteris non necessaria est. The Character is received without real Faith, but Grace is not. And what that Character is how little they are agreed see at large in Wotton de Reconcil. Peccat. Durandus, and the wisest say it is but the Relation of one that hath received the external tessera or badge of Christianity (which none deny.) And ad 2. he saith, [the Church quantum in se, non intendit dare baptismum nisi habentibus rectam fidem, sine qua non est remissio peccatorum. Et propter hoc interrogat accedentes ad baptismum an credant? And citeth Austin, that without true faith it is not received to salvation.