Certain disputations of right to sacraments, and the true nature of visible Christianity defending…

The terms on which they must be admitted they say, into this Political Church (which is not the holiest of all) is a Profession of faith, and a consent to be a member of the society, and to be under those Pastors, and use those ordinances in order to further growth: so that these they suppose to have a true faith, and to be such as have right to this Church state; but yet to be but in the way to a special saving faith. for theirs is but fides informis, or mere faith, which is only Assent (say they) joined with the foresaid consent to live in a Church state: but when Love is added, then it is fides charitate formata; and then they are become of the true spiritual society, and have part in the soul as well as in the body of the Church, so that though they desire fidem formatam in all, yet it is not to be expected that so much as a Profession of it be exacted of those that enter into the first order by Baptism; but when they enter into a retired monastical life, then it must be expected; ⟨p. 47⟩and it is found in all that are fully justified. For, say they, Baptism which entereth men into the visible Church, doth put away their original sin, and justify them (that is, change them) in tantum, viz. from Heathenism, or infidelity, if they lay in it before; but it doth not justify them from their more spiritual latent sins, such as lie in the heart, and keep out the power of Grace, but it is the work of special Grace (which is given upon the good use of their Church state and Ordinances) that doth this by giving them fidem formatam, with charity and hope. Among all this there is some truth and some error: we confess that the Church is one Political society or Republic; but not headed by men, but only by Christ, the several particular Churches being as so many distinct corporations that all make up this one Republic; and are conjoined internally by faith, love and obedience to the same Lord and laws, and externally by the use of the same confession, worship. &c. and holding correspondency and brotherly communion as far as occasion and natural capacity shall enable them: but not united in one visible frame of policy, so as to be under the same Governors, some as subordinate, and one person or a General council being the supreme.

The terms on which they must be admitted they say, into this Political Church (which is not the holiest of all) is a Profession of faith, and a consent to be a member of the society, and to be under those Pastors, and use those ordinances in order to further growth: so that these they suppose to have a true faith, and to be such as have right to this Church state; but yet to be but in the way to a special saving faith. for theirs is but fides informis, or meer faith, which is onely Assent (say they) joyned with the foresaid consent to live in a Church state: but when Love is added, then it is fides charitate formata; and then they are become of the true spiritual society, and have part in the soul as well as in the body of the Church, so that though they desire fidem formatam in all, yet it is not to be expected that so much as a Profession of it be exacted of those that enter into the first order by Baptism; but when they enter into a retired monastical life, then it must be expected;