A continuation of the exposition of the Epistle of Paul the Apostle to the…

Again, There have been sundry mistakes in the practical Application of the intention of these words unto the Consciences of men, mostly made by themselves who are concerned. For whereas by reason of sin, they have been surprised with terrors and troubles of Conscience, they have withal in their darkness and distress, supposed themselves to be fallen into the condition here described by our Apostle, and consequently to be irrecoverably lost. And these Apprehensions usually befall men on two occasions. For some having been overtaken with some great actual sin, against the Second Table after they have made a Profession of the Gospel, and having their Consciences harassed with a sense of their Guilt, (as it will fall out where men are not greatly hardened through the deceitfulness of sin) they judge that they are fallen under the sentence denounced in this Scripture against such sinners, as they suppose themselves to be, whereby their state is irrecoverable. Others do make the same Judgement of themselves, because they have fallen from that constant compliance with their Convictions, which formerly led them unto a strict performance of Duties, and this in some course of long continuance. Now whereas it is certain, that the Apostle in this discourse gives no countenance unto the severity of the Novatians, whereby they excluded Offenders everlastingly from the Peace and Communion of the Church, nor to the final Apostasy of true Believers, which he testifieth against in this very Chapter, in compliance with innumerable other Testimonies of Scripture to the same purpose; nor doth he teach any thing whereby the Conscience of any sinner, who desires to return to God and to find acceptance with him, should be discouraged or disheartened; we must attend unto the Exposition of the words in the first place, so as not to break in upon the boundaries of other Truths, nor transgress against the Analogy of Faith. And we shall find that this whole discourse compared with other Scriptures, and freed from the prejudices that men have brought unto it, is both remote from administering any just occasion to the mistakes before-mentioned, and is a needful wholesome commination, duly to be considered by all Professors of the Gospel.

Again, There have been sundry mistakes in the practical Application of the intention of these words unto the Consciences of men, mostly made by themselves who are concerned. For whereas by reason of sin, they have been surprized with terrors and troubles of Conscience, they have withall in their darkness and distress, supposed themselves to be fallen into the condition here described by our Apostle, and consequently to be irrecoverably lost. And these Apprehensions usually befall men on two occasions. For some having been overtaken with some great actual sin, against the Second Table after they have made a Profession of the Gospel, and having their Consciences harrassed with a sense of their Guilt, (as it will fall out where men are not greatly hardned through the deceitfulness of sin) they judge that they are fallen under the sentence denounced in this Scripture against such sinners, as they suppose themselves to be, whereby their state is irrecoverable. Others do make the same Judgement of themselves, because they have fallen from that constant compliance with their Convictions, which formerly led them unto a strict performance of Duties, and this in some course of long continuance. Now whereas it is certain, that the Apostle in this discourse gives no countenance unto the severity of the Novatians, whereby they excluded Offenders everlastingly from the Peace and Communion of the Church, nor to the final Apostasie of true Believers, which he testifieth against in this very Chapter, in compliance with innumerable other Testimonies of Scripture to the same purpose; nor doth he teach any thing whereby the Conscience of any sinner, who desires to return to God and to find acceptance with him, should be discouraged or disheartened; we must attend unto the Exposition of the words in the first place, so as not to break in upon the boundaries of other Truths, nor transgress against the Analogie of Faith. And we shall find that this whole discourse compared with other Scriptures, and freed from the prejudices that men have brought unto it, is both remote from administring any just occasion to the mistakes before-mentioned, and is a needful wholesome commination, duely to be considered by all Professors of the Gospel.