That which inclined those great and holy Persons so to express themselves in this matter, and to place the Essence of Faith in the highest Acting of it, (wherein yet they always included and supposed its other Acts) was the state of the Consciences of men with whom they had to do. Their Contest in this Article with the Roman Church, was about the way and means whereby the Consciences of convinced troubled sinners might come to rest and peace with God. For at that time they were no otherwise instructed, but that these things were to be obtained, not only by works of Righteousness which men did themselves in Obedience unto the Commands of God, but also by the strict observance of many Inventions of what they called the Church; with an Ascription of a strange Efficacy to the same Ends, unto missatical Sacrifices, Sacramentals, Absolutions, Penances, Pilgrimages, and other the like Superstitions. Hereby they observed that the Consciences of men were kept in perpetual disquietments, perplexities, fears and bondage, exclusive of that Rest, Assurance, and Peace with God through the Blood of Christ, which the Gospel proclaims and tenders. And when the Leaders of the People in that Church had observed this, that ⟨p. 113⟩indeed the ways and means which they proposed and presented, would never bring the Souls of men to Rest, nor give them the least Assurance of the pardon of sins, they made it a part of their Doctrine, that the belief of the pardon of our own sins, and Assurance of the Love of God in Christ, were false and pernicious. For what should they else do, when they knew well enough, that in their way, and by their propositions they were not to be attained? Hence the principal Controversy in this matter which the Reformed Divines had with those of the Church of Rome was this, whether there be according unto, and by the Gospel, a state of Rest and assured Peace with God to be attained in this life. And having all Advantages imaginable for the proof hereof, from the very nature, use, and end of the Gospel, from the Grace, Love, and Design of God in Christ, from the Efficacy of his Mediation in his Oblation and Intercession, they assigned these things to be the especial Object of Justifying Faith, and that Faith it self to be a fiduciary Trust in the especial Grace and Mercy of God, through the blood of Christ, as proposed in the Promises of the Gospel.
That which enclined those great and holy Persons so to express themselves in this matter, and to place the Essence of Faith in the highest Acting of it, (wherein yet they always included and supposed its other Acts) was the state of the Consciences of men with whom they had to do. Their Contest in this Article with the Roman Church, was about the way and means whereby the Consciences of convinced troubled sinners might come to rest and peace with God. For at that time they were no otherwise instructed, but that these things were to be obtained, not only by works of Righteousness which men did themselves in Obedience unto the Commands of God, but also by the strict observance of many Inventions of what they called the Church; with an Ascription of a strange Efficacy to the same Ends, unto missatical Sacrifices, Sacramentals, Absolutions, Pennances, Pilgrimages, and other the like Superstitions. Hereby they observed that the Consciences of men were kept in perpetual disquietments, perplexities, fears and bondage, exclusive of that Rest, Assurance, and Peace with God through the Blood of Christ, which the Gospel proclaims and tenders. And when the Leaders of the People in that Church had observed this, that ⟨p. 113⟩indeed the ways and means which they proposed and presented, would never bring the Souls of men to Rest, nor give them the least Assurance of the pardon of sins, they made it a part of their Doctrine, that the belief of the pardon of our own sins, and Assurance of the Love of God in Christ, were false and pernicious. For what should they else do, when they knew well enough, that in their way, and by their propositions they were not to be attained? Hence the principal Controversie in this matter which the Reformed Divines had with those of the Church of Rome was this, whether there be according unto, and by the Gospel, a state of Rest and assured Peace with God to be attained in this life. And having all Advantages imaginable for the proof hereof, from the very nature, use, and end of the Gospel, from the Grace, Love, and Design of God in Christ, from the Efficacy of his Mediation in his Oblation and Intercession, they assigned these things to be the especial Object of Justifying Faith, and that Faith it self to be a fiduciary Trust in the especial Grace and Mercy of God, through the blood of Christ, as proposed in the Promises of the Gospel.
