This Trust is that whereof many Divines do make special ⟨p. 138⟩mercy to be the peculiar Object; and that especial mercy to be such as to include in it the pardon of our own sins. This by their Adversaries is fiercely opposed, and that on such Grounds as manifest that they do not believe that there is any such state attainable in this Life; and that if there were, it would not be of any use unto us, but rather be a means of security and negligence in our Duty; wherein they betray how great is the Ignorance of these things in their own Minds. But Mercy may be said to be Especial two ways. (1) In it self, and in opposition unto common mercy. (2) With respect unto him that believes. In the first sense Especial mercy is the Object of Faith as Justifying. For no more is intended by it, but the Grace of God setting forth Christ to be a propitiation through Faith in his Blood, Rom. 3.23, 24. And Faith in this Especial mercy, is that which the Apostle calls our Receiving of the Atonement, Rom. 5.11. That is our Approbation of it, and Adherence unto it, as the great Effect of Divine Wisdom, Goodness, Faithfulness, Love and Grace, which will therefore never fail them who put their Trust in it. In the latter sense it is looked on as the pardon of our own sins in particular, the especial mercy of God unto our Souls. That this is the Object of Justifying Faith, That a man is bound to believe this in order of Nature antecedent unto his Justification I do deny; neither yet do I know of any Testimony or safe Experience whereby it may be confirmed. But yet for any to deny that an undeceiving belief hereof is to be attained in this life; or that it is our duty to believe the pardon of our own sins, and the especial Love of God in Christ, in the order and method of our duty and privileges limited and determined in the Gospel, so as to come to the full assurance of them, (though I will not deny but that Peace with God which is inseparable from Justification may be without them) seem not to be much acquainted with the Design of God in the Gospel, the Efficacy of the ⟨p. 139⟩Sacrifice of Christ, the Nature and Work of Faith or their own Duty, nor the professed Experience of Believers recorded in the Scripture. See Rom. 5.1, 2, 3, 4, 5. Heb. 10.2, 10, 21, 20. Psal. 46.1, 2. Psal. 138.7, 8. &c.
This Trust is that whereof many Divines do make special ⟨p. 138⟩mercy to be the peculiar Object; and that especial mercy to be such as to include in it the pardon of our own sins. This by their Adversaries is fiercely opposed, and that on such Grounds as manifest that they do not believe that there is any such state attainable in this Life; and that if there were, it would not be of any use unto us, but rather be a means of security and negligence in our Duty; wherein they betray how great is the Ignorance of these things in their own Minds. But Mercy may be said to be Especial two ways. (1) In it self, and in opposition unto common mercy. (2) With respect unto him that believes. In the first sense Especial mercy is the Object of Faith as Justifying. For no more is intended by it, but the Grace of God setting forth Christ to be a propitiation through Faith in his Blood, Rom. 3.23, 24. And Faith in this Especial mercy, is that which the Apostle calls our Receiving of the Atonement, Rom. 5.11. That is our Approbation of it, and Adherence unto it, as the great Effect of Divine Wisdom, Goodness, Faithfulness, Love and Grace, which will therefore never fail them who put their Trust in it. In the latter sense it is looked on as the pardon of our own sins in particular, the especial mercy of God unto our Souls. That this is the Object of Justifying Faith, That a man is bound to believe this in order of Nature antecedent unto his Justification I do deny; neither yet do I know of any Testimony or safe Experience whereby it may be confirmed. But yet for any to deny that an undeceiving belief hereof is to be attained in this life; or that it is our duty to believe the pardon of our own sins, and the especial Love of God in Christ, in the order and method of our duty and priviledges limited and determined in the Gospel, so as to come to the full assurance of them, (though I will not deny but that Peace with God which is inseparable from Justification may be without them) seem not to be much acquainted with the Design of God in the Gospel, the Efficacy of the ⟨p. 139⟩Sacrifice of Christ, the Nature and Work of Faith or their own Duty, nor the professed Experience of Believers recorded in the Scripture. See Rom. 5.1, 2, 3, 4, 5. Heb. 10.2, 10, 21, 20. Psal. 46.1, 2
