for of iudgement and violent fire which shall devour them For if we sinne willingly after that we haue receaved the knowledge of the truth there remaineth no more sacrifice for sin But a fearefull looking for of iudgement and violent fire which shall devoure the adversaries By this fearefull looking for of iudgmeÌ„t is meant nothing else but the vexation of an evill conscience wherewith the wicked are and shal be in a fearefull sort tormented Her condition is to be pitied when no other eie can perceaue her shee will bee marked by her owne when nothing else in heaven earth pursueth her her owne foot shall chase her when shee is free froÌ„ the whole world besides her owne brest wâ—ll be full of witnesses If shee lay her downe her case will be as Iobs was chap. 7.4 She wil say when shall I rise she measureth the howers of the night shee is full of tossing to and fro vntill the dawning of the day And verse the 14. if shee say my couch shall relieue me my bed shalt bring comfort in my meditation theÌ„ is she feared with dreames and astonished with visions To such a conscience this looking for of iudgement can it be lesse then fearefull Who is able to conceiue the terrour of the Iudge St Iohn saw a great white throne and one sitting on it from whose face fled both the earth and the Heaven and their place was no more found Revel 20.11 Wonderfull is the terrour in this place resembled Earth and Heaven creatures without sense great and mighty creatures and creatures that haue not sinned they treÌ„ble fly and hide themselues from his presence as not able to endure the terrour of his sight and shall man seely and sinnefull man be able to abide the day of his comming and to endure when he appeareth Could man present himselfe spotlesse and without blame before the Lambe he should not need at all to feare but his condition is farre worse then so The Preacher chap. 7.20 doth assure vs that there is no man iust in the earth that doeth good and sinneth not so much doth Solomons question import Prov. 20.9 Who can say I haue purged my heart I am cleane from my sinne O saith Eliphaz vnto Iob chap. 15.14 What is man that he should be cleane and he that is borne of a woman that he should be iust Behold saith he God hath found no stedfastnes in his Saints yea the heavens are not cleane in his sight how much more is man vnstedfast how much more abominable and filthy greedyly thirsting after iniquity When the LORD looked downe from heaveÌ„ to see if there were any childe of man that would vnderstand and seeke God Psal 14.2 could he finde any framed according to the rule of that perfection which he requireth He could not this only he found that all were gone out of the way that all were corrupt that there was none that did good no not one So sinnefull is man in his whole race sinnefull in his conception sinnefull in his birth in every deed word and thought wholy sinneful the actions of his hands the words of his lips the motions of his hart when they seeme to be most pure and sanctified yet then are they as vncleane things and filthy clouts Esaie 64.6 And shall man thus deformed approach vnto the throne and him that sits theron without feare Not so The kings of the earth the great men the rich men the chiefe captaines the mighty men bondmen and free men as many of al sorts as are not washed cleane in the blood of the slaughtered Lambe shall m Rev. 22 1â— hide themselues in dennes and among the rockes of the mountaines if possible to be covered from the preseÌ„ce of their iudge in the great day of whose wrath they know they cannot stand And therefore the looking for of iudgement must needs to them be most fearefull The next words of my text are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read in the Vulgar Latin ignis aemulatio by Tremellius out of the Syriacke as it is in the Greeke ignis zelus by Castalio ignis saevitia by Beza Vatablus ignis fervor in the Rhemish translation rage of fire in our common English violent fire all describing the punishment which shall follow that great iudgement By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place some vnderstand exceeding violence and parching heate I thinke that it may well signifie vehementissimam Dei iram as Tremellius explicates it the fierce anger of God for so much in many places of holy Scripture it importeth Ezech. 38.19 the Lord to signifie his anger conceived against the enemies of his people vseth the like phrase saith In my zeale and in the fire of my wrath haue I spoken And Ezech. 16.38 taking displeasure against his spowse for her filthines tels her that he will giue her the blood of wrath zeale And Zephan 1.18 3.8 the Lord tels vs that in the day of his wrath the whole earth shall be devoured with the fire of his zeale All which places to omit many other doe somewhat illustrate the words of my text Wherevpon St Chrysostome saith that as a wilde and savage beast provoked to ire never resteth vntill it hath seized vpon some prey or booty so this fire as it were enraged with zeale desireth to bee avenged vpon the adversaries of the Lord by devouring them And this fire so zealous for the glory of the Lord of hosts is the vnquencheable fire provided to burne the chaffe Mat. 3.12 that Hell fire never going out Mark 9.43 That flaming fire rendring vengeance vnto them that loue not God and are disobedieÌ„t to his Gospell 2. Thess 1.8 that eternall fire whose vengeance must be suffered Iude. 7. that everlasting fire prepared for the Devill and his Angels Mat. 25.41 Of what qualitie this fire is it is not expresly defined in the written word St Augustine de civitate Dei lib. 21. cap. 10. and St Hierome in his Epistle to Avitus and Aquinas contra Gentiles lib. 4. cap. 90. are of opinion that Hell fire prepared for the damned is a corporall fire This opinion is subscribed vnto by Zanchius part 1. de operibus Dei lib. 4. cap. 19. in his explications in cap. 1. ep 2. ad Thess and allowed of by the Divines of Magdeburg in their first Century lib. 1. cap. 4. and favoured as it seemes by Musculus in his comment vpon Mat. cap. 25. I leaue these and many other of the same opinion for my part do subscribe to Damascens resolution of this point who in his 4. booke de orthod fide cap. 28. writeth Ignem aeternum noÌ„ n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 materiâ instar huiusce nostri constare that the fire of Hell is not materiall like our fire Esai 66.24 The Lord himselfe speaking of this everlasting punishment of the wicked saith Their worme shall not die neither shall their fire be quenched they shall
as S. Paule sheweth when he saith comfort him lest he be swallowed vp of overmuch heavines 2. Cor. 2.7 So true is one part of our former position the childe of God may fall grievously may fal dāgerously For he may quench the spirit within him after repentance he may sinne againe he may sin presumptuously he may sinne desperatly The childe of God may fall grievously may fall dangerously yet cannot fall finally in the end nor vtterly at any time The reason hereof is this after that he is sanctified he receiveth from God an other speciall grace you may call it corroboration the strengthning power of Christ Hence is it that Paul praieth for the Ephesians that they may be strengthened in the inner man Ephes 3.16 and for the Colossians that they might be strengthened with the glorious power of Christ Coloss 1.11 and of himselfe he saith that he is able to doe al things through the power of Christ that strengtheneth him Philip. 4.13 This corroboration this strengthening power is that that raiseth vp the children of God as oft as they are fallen DAVID in the anguish of his soule may say I am cast out of thy sight O Lord Psal 31.22 Marke how this strengthning power lifteth him vp first it maketh him confesse that he spake that in hast and then it putteth into his minde a Veruntamen a particle of better grace wherewith he correcteth his hasty speech Veruntamen audisti vocem deprecationū mearum cum vociferarer ad te I said in my hast I am cast out of thy sight YET thou hardest the voice of my praier when I cryed vnto thee And in the same Psalme verse 12. he vseth those harsh words iarring very vnpleasantly in his owne eares striking out of tune I am forgotten as a dead man out of minde I am like a broken vessel And here see how this strengthning power helps him with a verò a note of better sound Ego verò in te confido IEHOVA dicens Deus meus es I am forgotten as a dead man out of minde I am like a broken vessell BVT l Psal 11.14 I trusted in thee O LORD I said thou art my God When Ionas had beene cast into the bottome m Ion. 2.3 in the middest of the Sea and the floods had compassed him about when all the surges and all the waues had past over him then looking on his former disobedience he said I am cast away out of thy sight O Lord Ion. 2.4 and here also this strengthning power revived Ionas spirits with a Veruntamen and an Attamen words of comfort Veruntamen pergā intueri in templum sanctitatis tuae Attamen eduxisti à corruptione vitam meam IEHOVA Deus mi. I said I am cast away out of thy sight O Lord n Vers 4. YET will I looke againe toward thy holy temple The o Vers 5. waters compassed me about vnto the soule the depth cloased me round about and the weedes were wrapt about mine head p Vers 6. I went downe to the bottome of the mountaines the earth with her barres was about me for ever q Vers 7. YET hast thou brought vp my life from the pit O LORD my God One hath noted vpon this place that if it were not for Attamen verò and veruntamen but yet notwithstanding and such like comforting particles our hearts might quake within vs to see such passions in the Saints of God But it is the Lords property ever to send a gracious raine vpon his inheritāce to refresh it when it is weary Psal 68.9 and true it is that Hosea saith though we looke for a day or two as if we were dead and forlorne yet r Hos 6.2 after those two daies he will reviue vs and the thirde day he will raise vs vp and we shall liue in his sight So true is the other part of our former position the childe of God cannot fall finally in the end nor vtterly at any time For God hath blessed his children with repentant hearts And ever blessed shall they be that are so blessed by the Lord. For he hath made a decree with himselfe it belongeth to the new Testament it is ratified by the death of the Testator it is witnessed by three in heavē by three in earth never shal it be altered and this is the DECREE At what time soever a sinner ſ Ezech. 18.21 whosoever he be shall repent him of his sinnes whatsoever they be and shall doe iudgement and iustice he shall surely liue he shall not die If he truely repent of his wickednes he neede not be troubled either by the vexations of this wretched life or by the horror of conscience or by the malice of many foes be they men or Devils and if Devils be they seaven in one a legiō in an other all the principalities all the powers of darknesse in the third for he shall be assured to haue forgiuenes therefore I say againe At what time soever a sinner whosoever he be shall repent him of his sinnes whatsoever they be and shall doe iudgement and iustice he shall not die Hitherto haue you seene how willingly this sinne is cōmitted and how Gods children though sinning also willingly are freed from it In the third place must I speake of the sinne it selfe THE SECOND SERMON HEB. 10. VER 26. 26 For if we sinne willingly after that we haue receaved the knowledge of the truth there remaineth no more sacrifice for sinne NOW are we to speake of the sinne frō which we are in this Scripture dehorted This sinne seated in such a subiect as they are who haue receaved the knowledge of the truth and proceeding from such a cause as is a willing a set an obstinate malice against God and against his Christ is the Sin against the holy Ghost The very naming whereof before I proceed to the handling of it causeth me to remēber you and my selfe of two blemishes wherewith the spirit of man in such a businesse as now we haue in hand vseth very much to be infected 1 Too much boldnesse 2 Too much feare Solomon hath said there is a generatiō which are pure in their owne conceite and yet are not washed from their filthines Prov. 30.12 Experience maketh me presume that I may as truely say there is a generation that are wise and learned in their own conceit and yet they are not washed from their folly yet they are not washed from their ignorance Many men will boast every one of his owne goodnes but who can finde a faithfull man saith the wise man Prov. 20.6 So many thinke they stand yet stand not many thinke they beleeue yet beleeue not they knowe not what faith meaneth many looke to be saved yet are ignorant who shall saue them many would be counted a Ioh. 3.10 masters in Israel teachers of others yet knowe they no more then Nicodemus what it is to be b Vers 9. borne againe So
farre hath this boldnesse thrust it selfe as that now bee there any talke of Divinitie it is thought but a small matter for such whose neckes are as sinewes of Iron and browes like brasse I meane for carelesse hearts and venterous tongues to be vp with predestination or the Sinne against the holy Ghost To such what shall I say Even as one said in the like case it were better for them they had neither tongues in their heads nor hearts in their breasts then that they should delight in their so vnreverent and vngodly vsage For hereby what doe they else but blaspheme the eternall wisdome of God It is a faithfull lesson for servants to be obedient to them that are their masters according to the flesh in feare trembling you may find it Eph. 6.5 And shall we servants to that great LORD our master according to the spirit when we enter talke of his word not feare shall we not tremble shall we at his greatest mysteries be carelesse mockers The knowledge of Gods predestination should cast downe our proud reason even to the ground it should make vs confesse before him that all his doings are secret all his iudgements vnsearchable all his waies past finding out yet we like fooles vnwilling though wee should bee brayed in a morter to let our foolishnesse depart from vs doubt not at all to examine the high iudgements of God as if they were pliable to our foolish reason And so likewise the Sin against the holy Ghost is mentioned to make vs feare to work in vs the feare of the LORD which is as a well-spring of life to free vs from all the snares of death to make vs loue the LORD learne al his iudgemeÌ„ts to assure vs so farre of his favour as that we cannot possibly sinne against his spirit yet we as discontent herewith put all feare apart make no end of questioning whether the Sin against the holy Ghost be this sinne or that sinne when God knoweth at al sinnes we make but a iest Iustly may we feare lest God say to vs as once he said to the wicked Psal 50.16 Quid tuâ vt enarres decreta mea Gods ordinances being holy pure should not come into mouthes given to filthinesse With what face then dare men of vncircumcised mindes and mouthes medle with such holy mysteries either publikely or privatly Quid tuâ vt enarres decreta mea What hast thou to doe to declare mine ordinances Doth it belong to thee to take my covenant in thy mouth saith the Lord. You see how farre too much boldnesse carieth vs headlong The other fault I spake of was too much feare Some there are and they none of the worst of vs who by the singular mercies of God haue so beene humbled as that they cover their faces and hang downe their heads at the remeÌ„brance of their sinnes To such every sound of the Sin against the holy Ghost is a piercing of their hearts they stop their ears at the name of it they would not haue it spoken of at all for feare lest themselues should bee holden in the transgression In which their opinion they seeme to accord with those who hold of predestination and election that they are matters not to be thought of too high for mans learning Which conceite was first founded in the forge of a Popish braine thence hath beene derived to vs. Hence sprang that their comfortlesse lesson hope well and haue well and that their assertion leading vnto wilfull blindnesse it is not the dutie of a man to knowe his election In the 2. to the Corinth 135. it is thus written Proue your selues whether yee are in the faith examine your selues knowe yee not your owne selues how that Iesus Christ is in you except yee bee reprobates Consider the words Shall God here by his Apostle bid proue and dares man say doubt Shall God bid examine dares maÌ„ advise vs only to hope Shall the spirit of truth command vs to knowe our salvation and dares a lying spirit in the mouthes of false prophets account it presumption to knowe our salvation To this purpose is it that S. Iohn exhorteth you 1. Iohn 4.1 Trie the spirits whether they are of God or not As for those in whose eares the naming of this Sin against the holy Ghost soundeth harshly Christ hath said the summe of all that hath beene said c Luk. 12.32 Feare not my little flocke for it hath pleased your father to giue to you a kingdome not momentary but eternall purchased not with gold and silver but with the most precious bloud of his only sonne and therefore may yee well be assured that he will also giue you victory over sinne death This great and heinous Sinne bee it what it will let it never discourage you it cannot hurt you it is none of yours This sinne is the sinne of those that haue despised knowledge but like as the Hart desireth the water brooks so doe your soules thirst after more knowledge of the Lord. This sinne is the sinne of such as haue contemned the Crosse of Christ but the delight of your liues is therein This sinne is the sinne of such as haue made the world their God but your God with whoÌ„ yee walke in whose feare you liue hath had such mercy on you as that yee account all the world but dung to the end yee may winne Christ And therefore I say againe this great and heinous sin be it what it will let it never discourage you it cannot hurt you it is none of yours Wheresoever they dwell that haue thus sinned and are in this condemnation be of good comfort God himselfe beareth you witnesse that their tents and their tabernacles are not neere you Thus haue wee beene warned touching Gods holy mysteries that we be neither too bold nor too fearefull let vs now walking in the midst betweene both betweene feare boldnesse drawe neere with reverence and with glad and faithfull eares abide we the hearing of this sinne let vs not bee so foolish either to feare the smoake since the fire cannot hurt vs or to wade too farre since the depth may devoure vs. Now then not to trouble you long with those d Desperatio Praesumptio Impoenitentia Obâ—tinatio Impugnatio â—eritatis agnitae Invidia gratiae fraternae Angelus del Pas â—nchirid Scholast Theolog. Sect. 2. lib. 2. c. 1. p. 56. six kindes of sinnes against the holy Ghost much spoken of by the Schoolemen as namely presumption of Gods mercies and Despaire coÌ„trary to presumption and the Oppugning of the known truth the Envying of all the good gifts and graces in our brethren and Obstinacie Impenitencie let it bee sufficient for vs to vnderstand that in the word of God there is mention of one onely sinne so called In Mat. 12.31 as also in Mark 3.29 and Luke 12.10 it is called the blasphemie against the holy Ghost You shall finde it at large described if
shall we doe For defence of their opinion they suppose the Scriptures to be very pregnāt alleaging these words of my text If we sin willingly after that we haue receaved the knowledge of the truth there remaineth no more sacrifice for sinnes as also those other words Heb. 6.4 It is impossible that they which were once lightened haue tasted of the heavenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God of the power of the world to come it is impossible for such if they fall away to be renued by repētāce Out of both which places their cōceit is framed they affirme that a man in baptisme is washed from all his filthinesse and cleansed from all his sinnes but if he shall fall afterwardes that then there remaineth no more sacrifice for his sinne that then he cannot possibly be renewed by repentance so vnpardonable do they iudge a relapse into sinne The fathers of the Westerne Church miscōceiving these two cited places as in the one vnderstanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but an ordinary falling in the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinning only in generall whether of ignorance infirmity or otherwise misconceiving I say these two places yet vnwilling to subscribe to so foule an heresie haue reiected this Epistle as vnfit to proue any principle in religion haue accoūted it as not Canonicall But we need not vse any such shift to answere the argumēt of the Catharists That spirit of truth which was lōg since promised to come and to lead vs into all truth is already come hath given sufficient witnesse to the vnresistable authoritie of this Scripture withall hath taught vs that these places must be vnderstood of that sinne which is to death of that sin wherein men of desperate malice against Christ vniversally and wholy fall away from religion For the holy Ghost saith not if they fall but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they fall away and in the same Heb. 6.6 it is added they crucifie againe vnto themselues the sonne of God make a mocke of him and Heb. 10.29 it is said that they trāple vnder foot the Sonne of God that they count the bloud of the Testament an vnholy thing that they despite the spirit of grace in the 26. verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated with vs willingly imports some what more as if to sinne willingly were to sinne because a man will sinne and that is to sinne wilfully These places then thus vnderstood proue I graunt an impossibility of pardon but it is to such as commit that sinne which is to death and fall away from their first light to such as crucifie againe vnto themselues the sonne of God and make a mocke of him and trample him vnder foot to such as count the bloud of the Testament an vnholy thing and despite the spirit of grace to such as sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only because they will sinne purposely wilfully and maliciously to such I graunt these places proue an impossibility of pardon but that a man sinning ignorantly or of infirmity should be past hope of forgiuenes these places proue not and therefore make nothing at all for defence of the Catharistes opinion They presse vs yet for the further establishment of their cōceit with old Elies words 1. Sam. 2.25 If one man sinne against another the iudge shal iudge it but if a man sin against the LORD who wil plead for him Who will plead for him that is say they no mā shal plead for him For God is iust wil take vengance vpō him that sinneth against him NO mā shal plead for him S Ambrose l. 1. de poenitentiâ c. 8. much disliketh this their exposition and there sheweth by other like speeches in the Scripture that these words are not necessarily to force that meaning which they would haue Ps 15.1 David saith LORD who shal dwel in thy tabernacle who shall rest in thy holy mountaine Quaeritur quis non excluditur the question is who shall dwell in the Lords tabernacle Every one is not excluded from so dwelling for in the words following it is answered He that walketh vprightly and worketh righteousnes speaketh the truth in his heart hee shal never be moved he shal dwell in the tabernacle of the Lord he shall rest vpon his holy mountaine Psal 24.3 the same Psalmist hath likewise said who shall ascend into the moūtaine of the LORD and who shall stand in his holy place And here also Quaeritur QVIS non exeluditur the question is who shall ascend into the mountaine of the LORD Every one is not excluded from so ascending For the verses following are a sufficient answer He that hath innocent hands a pure heart that hath not lift vp his minde to vanity nor sworne deceitfully even he shall receaue a blessing from the LORD and righteousnes from the God of his salvation he shal ascend into the mountaine of the LORD and stand in his holy place Luk. 12.42 the LORD hath said who is a faithfull steward and wise whom the master shall make ruler over his houshold to giue them their portion of meate in season and here a-againe Quaeritur QVIS non excluditur The questiō is who shall be a faithful steward Every one is not excluded from so being For that which followeth importeth as much Blessed is that servant saith the LORD whom his master when he commeth shall finde so doing Other like places are cited by this Christian Bishop to the same purpose after all which hee giueth his iudgement vpon the words of old Ely alleaged by the Novatians for confirmation of their opinion The words as you heard are these If one man sinne against another the Iudge shal iudge it but if a man sin against the LORD who will plead for him The vulgar translation hath Quis orabit pro eo If a man sin against the Lord who will pray for him Quis orabit pro eo that is saith S. Ambrose Singularis vitae aliquis debet orare pro eo qui peccavit in Dominum Some man of exceeding integritie must pray for him that hath sinned against the LORD His reason is added Quia quo maior est culpa eo maiora sunt quaerenda suffragia because the greater the sinne is so much the more worthy must the person be that by prayer shall obtaine pardon for such sinne I leaue this Fathers exposition and shew you a more naturall that is this If one man sinne against another the Iudge shall iudge it that is if one man doe iniury and wrong vnto another there may be a composition and an agreement made betweene them either in Ecclesiasticall or civill policie but if a man sinne against the LORD who will plead for him that is if a man sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only because he will sinne if he sinne elatâ manu Num. 15.30 with a high hand not only
time In this ranke of false teachers may be placed they who haue held opinion that the day of iudgement shal be about sixe thousand yeares after the beginning of the world as also they who abusing the places in Daniel and in the Revelation doe say that the end of the world shall be three yeares a halfe after the revealing of Antichrist But St Paule answering these false teachers of Thessalonica answereth all of the like opinion and therefore 2. Thess 2.2 to â—nstruct them against the assaults of such teachers he bids theÌ„ beleeue it for a certainety that the day of the Lord is not at haÌ„d and he giues a reason of his perswasion verse 3. For saith he that day shall not come except there come a departing first that man of sinne even the sonne of perdition be disclosed But how is it that St Paule saith the day of the LORD is not at hand When it is evident by Heb. 9.26 that Christ appeared in the end of the world to put away sinne by sacrificing himselfe And by Iam. 5.8 that the comming of the Lord is at hand and by the authorities before alleaged of Iohn Baptist of the Disciples of the Apostles yea of Christ himselfe that the kingdome of God is at hand that the ends of the world are come that the last time is come that the end of all things is at hand This being so how is it that St Paule saith the day of the Lord is not at hand Calvin saith that the answere here is easie namely that in respect of God the day of iudgement is at hand but as for vs wee must continually looke for it Beza Rollocke giue an other exposition which I take to be more naturall In those many places wherein it is avouched that the day of the Lord is at hand they obserue the word vsed in the originall to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appropinquat signifying that the day of the Lord may be this day as well as to morrow and to morrow as well as the next day many a day hereafter as well as now and this in generall only But in this place of St Paule where he saith the day of the Lord is not at hand they note the word in the originall to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instat and to signifie not only generally a time drawing nere but also precisely a limited and certaine time as such an houre such a day such a weeke such a month such an yeare such an age And in this sense St Pauls saying is very true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non instat the day of the Lord is not at hand not so at hand as that we may be able to say it shal be this houre this day this week this month this yeare this age And this is no other doctrine then Christes owne Mark 13.32 for there he saith Of that day and houre knoweth no man no not the Angels which are in Heaven neither the Sonne himselfe Thus we see it is certaine that the day of the Lord that the day of iudgement is at hand but in what precise age or time it will happen we see it is vncertaine The Lord himselfe tels vs Act. 1.7 It is not for vs to know the times and seasons And why should we be desirous to haue eares to heare where God hath no tongue to speake It may suffice vs to be so well warned as to know that this day is at hand For if we duely coÌ„sider this point it will make vs take heed to our speeches and by no meanes to say with the evill servant Matth. 24.48 Our master deferres his comming let vs eate and drinke and beate our fellowes but rather to betake our selues to the performance of the good servants duety verse 42. even to watch For the day of the Lord commeth h 1. Thes 5.2.3 as a thiefe in the night and as travaile commeth vpon a womaÌ„ with childe even so commeth the day of the Lord. Watch wee therefore For we know not what houre our master will come But when he commeth if he shall finde vs doing good and dealing faithfully happy shall we be we shall partake the blessings of the i Deut. 27.12 sixe vpon the mount Gerizzim we shall not need to feare the cursing of the other k Vers 13. sixe vpon mount Ebal Wee shall not be afraid of the l Exod. 20.18 thundring and lightning of Sinai nor of fire to the middest of Heaven nor of mists nor of clouds nor of m Rev. 9.2 smoake ascending like the smoake of a fornace nor of the lowdest sound of a n Exod 20.18 Heb. 12.18 trumpet for all our pleasures shall bee in Sion But when he commeth if he shal finde vs doing wickedly cursed shall we be we shall be sure to possesse o Esai 61 3. mourning for ioye ashes for beauty the spirit of heavinesse for the oile of gladnes a rent in steed of a girdle whatsoever shall become of our garments assured we are our heartes shall be torne a sunder Watch we therefore for we know not what houre our master commeth And let me conclude with Saint Peters exhortation Be we p 2 Pet. 3.14 diligent that when he commeth we may be found of him in peace without spot and blamelesse THE FIFTH SERMON HEBR. 10. VER 28 29 30 31. 28 He that despiseth Moses law dyeth without mercy vnder two or three witnesses 29 Of how much sorer punishment suppose yee shall he be worthy which treadeth vnder foot the Sonne of God and couÌ„teth the blood of the Testament as an vnholy thing wherewith he was sanctified and doth despite the Spirit of grace 30 For we know him that hath said vengeance belongeth vnto me I will recompense saith the LORD And againe the LORD shall iudge his people 31 It is a fearfull thing to fall into the hands of the living God N the former verses I haue heretofore shewed how that the author of this Epistle vseth an effectuall perswasion for our constant continuing and persevering in the faith which the Hebrewes had and wee haue in Christ Iesus or a disswasion a dehortation from our backslidings fallings away from the same faith In the wordes themselues ious meditations two things r what it is from which we are disswa willingly after that we haue receaved the â— â— our hearts the reasons brought by our vs from so sinning which in these words 1 Because if thus we sinne wee shall never be able by any sacrifice to make an atonement betweene vs and God revenging vs There remaineth no more sacrifice for sinne 2 Because if thus we sinne we must looke for no other theÌ„ eternall destruction specified vers 27. by two things Iudgement and Fire For if we sinne willingly after wee haue receaved c. Of these points and many other circumstances by occasion of those words observed I haue already spoken The principall argument of the whole place
against vs because for this our sinne Gehazies leprosie as yet hath not brokeÌ„ out vpon vs because for other our sinnes done in darknes the rod of God hath not yet smitten vs we slatter our selues perswade our selues that all is well we set our mouthes against Heaven and our tongues doe walke even through the earth we imagine with those wicked ones Ps 73.11 Ps 94.7 that God will not behold our iniquities or if he doe that he will not much regard to punish vs for them Wee set vp Idols within our breasts against lum we forsake his Testimonies we follow the voice and perswasion of our owne devises So bold we carrie our selues vpoÌ„ our cunning slie close secret kind of sinning But all in vaine if so it seeme good vnto the Lord. For he hath meanes enough to discover bring to light that which we thinke most secret and hidden He can make the fieldes to haue eies to see our deedes the woods to haue eares to heare our counsels the wals of our bed chambers to haue mouthes to witnesse against vs our friends to fall out with vs and the men of our secrecie to bewray our wickednesse He can vse vs our selueâ— as instruments against our selues even our own mouthes to testify against vs for he can make vs either vnawares to disclose our faults or in our sleepe by dreams to make theÌ„ known or in our sâ—â—â—nesse to raue of them or in some phrensey to vomit them out or in the torment of our consciences to confesse them all And if he should not deale with vs thus or thus yet knowe we that there is a time to come spoken of by St Paule 1. Cor. 4.5 wherein the Lord shal come to lighten things that are hid in darknes to make the counsels of the heart manifest And this he will be sure to doe because in presence he beholdeth whatsover is done in the darkest places and is privy to all the devises of our hearts I will not stay your eares with commemoration of many notable places of Holy Scripture set downe by the holy Spirit to amplifie Gods illimited presence In the 139. Psalme wonderfull are the testimonies brought there by the Prophet for this purpose O LORD thou hast tryed me and knowne me thou knowest my sitting and my rising c. as it followeth in the Psalme See Lect. 10. vpon Amos 1. p. 115. Lect. 14. p. 159. Thus I gather the summe of it there is no corner in Hel no mansioÌ„ in HeaveÌ„ no caue in the top of Carmel no fishes belly in the bottome of Sea no darke dungeon in the land of captivity nor the clowdes of the day nor the darknesse of the night nor a secret friend nor a more secret conscience nor any like evasion that can hide vs that can hide any our actions froÌ„ the presence of the LORD Our sitting our rising our down lying the thoughts of our hearts the wordes of our mouthes the waies of our feete yea our reines our bones our mothers wombes wherein in our first informity we were wonderfully lodged they are all throughly knowne vnto him If therefore secretly taking bribes for fellowes for schollers places and the like if SECRETLY liuing in fornication adultery and vncleanesse if secretly stealing if secretly any way sinning wee purpose to avoid the presence of Almightie God I must theÌ„ needs say with Ieremie ch 10.14 Doubtlesse every man is a beast by his owne knowledge Thus farre haue I beene guided by my first position Every one is bound to subiect himselfe to honest and iust politique lawes and that for conscience sake For he that despiseth Moses law dieth without mercy The second remaineth It is a breach of charitie to conceaue ill of any for any private report For he that despiseth Moses law dieth not but at the mouth of two or three witnesses Of this second in the next Now beseech wee Almightie God by whose great mercies we haue receaued the knowledge of the truth that by the same his mercies he would giue vs grace to continue liue and die therein that he would guid vs in all ou waies make vs obedient to higher powers according to his will cleanse our hearts renue our spirits and free vs from all desire of doing wickedly that so at the last day we may be presented spotlesse without blame before him that sitteth vpon the throne Even so be it Lord Iesus THE SIXT SERMON HEBR. 10. VER 28 29. 28 He that despiseth Moses law dyeth without mercy vnder two or three witnesses 29 Of how much sorer punishment suppose yee shall he be worthy which treadeth vnder foot the Sonne of God and couÌ„teth the blood of the Testament as an vnholy thing wherewith he was sanctified and doth despite the Spirit of grace THe second position grouÌ„ded vpon the 28. verse which was It is a breach of the rule of charity to conceaue ill of any for any private report is nowe to bee handled I will briefly runne it over that so at this time also wee may haue some tast of that which followeth in the 29. verse It is a breach of the rule of charity c. To speake much of charity what it is what obiects what ends it hath before such as abound in knowledge I holde it needlesse If your practise hath beene according to your knowledge it may truely boldly be said vnto you as Christ said vnto the Scribe that had answered discreetly Mark 12.34 You are not farre from the kingdome of God For declaration of the point I am to proue let vs consider somewhat touching the rule of charity which vseth by vs to be broken as oft as we conceiue ill of others whether our superiors or equals or inferiours for any private reportes Christian Charitie hath three branches The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our loue of God and Christ The rule for this part is laid before vs Deut. 6.5 Thou shalt loue the Lord thiy God with all thy heart and with all thy soule and with all thy might In wich words is noted together with the vnitie of the divine essence the trinitie of the persons and therefore the commandement is that as one God is so the three persons are to be loved Diliges Iehovam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt loue the LORD thy God one God and three persons not with part of thine heart nor with part of thy soule nor with part of thy might but with all of all both heart soule and might The reason why God is thus to be loued is put before ver 4. Heare O Israel the LORD our God is LORD only The meaning is there is but one God and therefore thy heart thy soule thy might thy loue may not be distracted they may not bee divided All thy heart all thy soule all thy might must ioyntly bee employed to loue the LORD thy God In this place of Deuteronomy our charge is but general yet necessary to
called by Moses IEHOVAH and by the Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is the LORD Christ Christ our LORD The LORD shall iudge his people His people For there is a people not his even in the midst of the Children of Israel lineally descended from Gomer that wife of fornications Her first borne sonne was by Gods appointment named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezreel to remember them of the house of Israel that for the much blood shed by Iehu in Iezreel the chiefe citie of the ten tribes vnder Ahab their kingdome should cease They much boasted of their name for that they were called Israel as if they could prevaile with God but they came to be of a base and vnnoble linage to be called Iezreel a people disseminated dispersed and scattered among the Gentiles for the Lord brake the bow of Israel in the valley of Iezreel The next fruit of her wombe was a woman child called in like sort by Gods direction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo-ruchamah to let the house of Israel further to vnderstand that it was the Lords absolute resolution to take no more pitie vp on them but to giue them vp into the hands of the Assyrians by them to be led into captivitie whereout they should not returne at any rime She conceaued a third time and bare a sonne called him as God hath cōmanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo-ammi yet further to signifie vnto the house of Israel that therefore hee will not bee their God because they are not his people Lo-ammi you are not my people This third imaginarie sonne of Gomer brought for a type of Israel Hos 1. is by Paule Rom. 9. applyed to the Gentiles also But how farre forth it may bee verified of either either Israelites or Gentiles that may bee considered For of both both Israelites and Gentiles saith God Hos 2.23 I will call them my people which were not my people and Hos 1.10 God saith likewise it shall be in the place where it was said vnto them yee are not my people that there they shal be called the children of the living God To shew therefore how farre forth it may bee verified both of Israelites and Gentiles that they are or are not the people of God I must distinguish To be Ammi or Lo-ammi the people of God or not his people admitteth a threefold vnderstanding First A people may bee or not bee Gods people in respect of Gods predestination that his immutable decree concerning the salvation of some and the damnation of the rest set downe by himselfe from all eternitie In which sence there is among both the Israelites and Gentiles Ammi the Lords people and there is also among them Lo-ammi a people not the Lords As many of them as God foreknew praescientiâ approbationis as the Schoolemen call it specially as to loue and like them them hath he predestinated and chosē to be his people the rest whom so he foreknewe not for otherwise to his absolute prescience all thinges are naked the rest I say whom specially hee foreknewe not them hath he ordained of old to bee no people of his Againe a people may bee or not bee Gods people in respect of the old covenant the covenant of desert and of the Law that covenant made betwixt GOD and Abraham and Abrahams seed after him in their generations In which covenant three things doe concurre a condition on Abrahams side to be performed a promise of God vpon the condition to bee expected and the signe of covenant The condition to bee performed by Abraham is Gen. 17.1 Walke before mee and be thou vpright Gods promise is vers 7. I will be GOD to thee and to thy seed after thee The signe is vers 11. Yee shall circumcise the foreskinne of your flesh and it shall be the signe of the covenant betweene mee and you In which sense the Israelites the ofspring of Abraham according to the flesh they were Ammi the Lords people chosen by God himselfe to bee a precious people vnto himselfe But the residue of the people that then lived vpon the earth farre exceeding the Israelites in multitude even all the Gentiles they were Lo-ammi a people not the Lords Last of all a people may be or not be Gods people in respect of the new covenant the covenant of grace and of the Gospell the new covenant made with the house of Israel and the house of Iudah Now no more division the separation wall is taken a way all were made one Church This new covenant is registred Ier. 31.33 After those dayes saith the LORD I will put my lawes in their minde and in their heart will I write them and I will bee their God and they shall be my people In substance this new covenant agreeth with the old only it is called new because of the manifestation of Christ and the abundant graces of the holy Ghost giuen to his Church vnder the Gospell And here also for this new covenants sake there is the Lords people and a people not the Lords As many as are members of the Church and liue within her bosome Christians whether true professours or dissemblers all are in this sence Ammi the Lords people but Turkes Infidels a farre surpassing number they are Lo-ammi a people not the Lords By this tripartite division of such as are or are not Gods people we may point at them that shall be iudged They are the people of God his people not in respect of the old covenant for that being disanulled and abrogated is vanished away Albeit they that then liued when that covenant was of force were also iudged by the LORD But they are the Lords people both in respect of the new covenant and also in respect of Gods predestination the LORD shall iudge the whole Church and every member thereof yea them whom he hath predestinated to be heires of salvation The LORD shall iudge his people Now a word or two of the kind of iudgement Yet before I speake of the iudgement here meant giue mee leaue to remoue a scruple touching the last iudgement The whole world stands of beleeuers or of vnbeleeuers For the beleeuers it is plaine Ioh. 5.24 that already they haue everlasting life and shall not come into iudgement For the vnbeleeuers it is as plaine Ioh. 3.18 that they are already condemned Both are already iudged beleeuers and vnbeleeuers the beleeuers are saued vnbeleeuers are condemned what need then of any last iudgement I answere very great need even in regard of the iustice and goodnesse of God whose propertie it is to punish all wicked godlesse men and to honour and reward all that are religious and Godly Which since hee doth not fully doe in this world there must needs be a last iudgement when he shall fully doe it We see the course of this world Malis benè est bonis male Good men haue a Psal 73.4 bands in their death but the wicked are lustie and strong
Good men are so overlaid with miseries that their words are even swallowed vp but the wicked are in such prosperitie that b Vers 7. their eyes stand out for fatnesse Good men are even cast downe into desolation but the wicked haue more theÌ„ heart can wish c Cicer. de nat â—â—or lâ—b 3. DIOGâ—NES the Cynicke in his time seeing one Harpalus a notable thiefe liuing a long time happily was bold to say Harpalum contra Deos testimonium dicere quod in illâ fortunâ tam diu viveret Wicked Harpalus liuing long in prosperitie was some argument to Diogenes that God respected not mans affaires The like experience hath shaken even the very Saints of God It made Iob to say chapter 24.12 MEN cry out of the the citie and the soules of the slaine cry out yet God doth not charge them with folly It made Ieremie to expostulate with the LORD chap. 12.1 O Lord let me talke with thee of thy iudgments wherefore doth the way of the wicked prosper why are all they in wealth that rebelliously transgresse It makes the Godly to whome â—â—al 73 10. waters of a full cup are wrung out many times to take into their mouthes that passionate complaint Psal 73.11 How doth God knowe it is there knowledge in the most high Loe these are the wicked yet prosper they alway and increase in riches Certainely wee haue cleansed our hearts in vaine and in vaine haue we washed our hands in innocencie for dayly haue we beene punished and chastened every morning From this experience grewe that disputation among the heathens whether God regardeth men and their businesses Tâ—LAMON puâ—s downe the state of it in one verse Tully cites it lib. 3. de nat Deor. NAM si curent benè bonis sit malè malis quod nunc abest Doubtles if God had any care of men their actions good men should be in good estate and wicked men in worse But now we haue experience of the contrarie Improbis optimè bonis malè est wicked men haue their hearts ease but good meÌ„ are in miserie TELAMON was no fitt man to make any construction of Gods proceedings We in Christianity for the thing do know it to be true Wicked Diues hath the world at will whilest poore Lazarus is hunger bitten full of soares and miserable every way The coÌ„struction we make of it is grounded vpon diverse texts of holy Scripture Giue me leaue for mine owne comfort and the comfort of the rest of you that are any way afflicted to repeate for this purpose two or three sentences well knowne vnto you It 's written 1. Pet. 4.17 Iudgement beginneth at the house of God It 's writen 1. Cor. 11.32 When we are iudged we are chastned of the Lord because wee should not bee condemned with the world It 's written 2. Tim. 3.12 All that will liue godly in Christ IESVS shall suffer persecution This being so that the wicked flourish and the Godly are kept vnder it remaineth of necessitie that there must be a second comming of Christ a last iudgement when the Godly shall receiue fulnesse of ioy and glory the vngodly fulnesse of woe and miserie Now for the removall of the scruple which I entended I must explicate the places which it troubleth To that place Ioh. 5.24 I say that by iudgement is meant the iudgement of CoÌ„demnation The beleeuer shall not come into iudgement the iudgement of Condemnation for already he is passed from death to life already he hath everlasting life non re sed spe non fruitione sed fide We are already passed from death to life spe non re for we are saued by hope as saith the Apostle Rom. 8.24 We haue already life everlasting fide non fruitione for wee walke by faith and not by sight as the same Apostle speaketh 2 Cor. 5 7. The truth is as long as this flesh encombreth vs wee cannot fully possesse eternall life yet in this flesh wee haue a tast feeling of it For in this flesh wee knowe God to bee the only very God and whom he hath sent IESVS Christ and this is life eternall It 's Christ's assertion Iohn 17.3 Whereto may be added that 1. Cor. 13.9 We knowe in part and prophecy in part And that Coloss 1.13 God hath translated vs into the kingdome of his deare sonne And that 1. Ioh. 3.14 Wee knowe that we are translated from death to life Thus already are wee passed from death to life by an assured hope already we haue everlasting life by a liuely faith and therefore shall wee never come into iudgement the iudgement of Condemnation But there is a iudgement of Absolution then to be executed when the Lord himselfe shall descend froÌ„ Heaven with a shout 1 Thess 4.16 and with the voice of the Archangell and with the trumpet of God At that great day the dead in Christ shall rise first then we which liue and remaine shall with theÌ„ bee caught vp in the clouds to meet the LORD in the aire at whose right hand wee shall bee set to receiue to the eternall ioy of our hearts that happy sentence Come yee blessed of my Father inherit the kingdome prepared for you from the foundations of the world To that other place Ioh. 3.18 I say that the vnbeleeuer is coÌ„demned already in effect and substance 3. waies In the counsell of God in the word of God and in his owne conscience Hee is condemned in Gods counsell and purpose before ever he commeth into the world as Esau was Rom. 9.11 Hee is condemned in the word of God wherein sentence is already passed against him Ioh. 1.9 for that light being come into the world hee yet loveth darknesse rather then light He is condemned in his owne conscience the torment whereof like a worme ever gnaweth him and never suffereth him to be at rest So many waies are the vnbeleeuers already condemned already that is in this world their condemnation is begunne but the manifestation finishing of it shall be hereafter and therefore the meaning of the place is this they that beleeue not are already iudged in part but the full manifestation thereof shall bee at the day of wrath Then shall they see the Sonne of man comming in the cloudes of Heaven with power great glory at whose left hand they must be set to receiue to their eternall horror that irrevocable sentence Depart from me yee cursed into everlasting fire which is prepared for the Divell and his Angels The scruple now remoued hath remembred vs of two of Gods iudgements his iudgement of CondemnatioÌ„ for the wicked and his iudgement of Absolution for his chosen Neither of them is meant in the present clause of my Text for which I point at two other iudgements of God familiar vnto him when he dealeth with his owne people The one I call his iudgement of Protection the other his iudgement of Correction His iudgement of Protection is meant
persons in respect of whom as of the true meaning in which it is here said to be a fearefull thing to fall into the hands of God For the persons it is out of doubt they are not the faithfull For many excellent things being spoken of them by the Holy Spirit in the word of truth as that t Ephes 2 19. they are citizens with the Saints and of the houshold of God the u 2. Cor. 3.9 husbandry of God and his building the x 2. Cor. 6.16 Temple of the living God a y 1. Pet. 2.9 holy nation z Ephes 5.8 children of the light the a 2. Cor. 8 23. glory of the Lord the b Rom. 8.29 image of Christ with all which and other like beautifull titles they being gloriously decked and adorned it cannot bee that they should feare to fall into the hands of God I may rather say they much desire it It was Davids choise his choise was good 2. Sam. 24.14 Let vs fall now into the hands of the Lord for his mercies are great and let me not fall into the hand of man Vpon the mentioÌ„ of this chice of David a learned and zealous c Dr RAVIS Deane of Christ-Chruch Professour not * This Sermon was preached in St Maries Church Dec. 2. 1602. long since speaking out of this place for maintenance of your religion against Iesuitisme and the heat of the Popish or Spanish faction made his prayer vnto the LORD and I assure my selfe your hearts went with him as he said O LORD let vs fall into thy hands and not into the hand of the cruell Spaniard You that liue by faith and haue your building of God not made with hands but eternall in the heavens doe you feare to fal into the hands of God Why should you feare it You know knowe full well that with him there is mercy and plenteous redemption Psal 130.7 that he hath healed your rebellion turned his anger away from you and now loues you freely Hos 14.4 that he is o Zach. 1.14 iealous over you with a great zeale tenders you as the apple of his eye Zach. 2.8 therefore yee may be well assured that his hand shall never bee sore vpon you to destroy you as it was vpon the men of Ashdod 1. Sam. 5.6 For such indeed as for al his enimies he hath a heavy hand a hand to minister severitie of punishment but for you whose sinnes though like crimson and red as scarlet he hath punished to the full in the death of CHRIST he hath an easie hand a hand sometimes of fatherly Correction but for evermore a hand of mightie Protection This protecting hand of God is spoken of Psalm 37.24 Though a man fall he shall not be cast off for the LORD putteth vnder his hand Though you fall grievously and dangerously you shall not be cast off either finally in the end or vtterly at any time for the LORD whose e Ierem. 31.20 bowels are troubled for you he puts vnder his hand he vpholds you Wee see now for the faithfull that to them it is no fearefull thing to fall into the hands of God It lights therefore of necessitie vpon the faithlesse To the faithlesse and vnbeleeuing man to the vnregenerate man to maÌ„ in the state of depravation corruption it is a fearefull thing to fall into the hands of God Infiniti ad finitum nulla proportio What proportion caÌ„ there be betweene that infinite essence and a house of clay that vnlimited power and a tabernacle of earth that incomprehensible maiestie and dust or ashes Man is no better in comparison of the ever being Almightie incomprehensible God then clay earth dust or ashes and that in the holy and reverend conceits of f Gen. 18.27 Abraham g Iob. 4.9 Iob and h 2 Cor. 5.1 Paul The Prophet David in the like conceit of Gods supereminencie and excellencie aboue all things abaseth discountenanceth mans nature and his whole race as in many other his Psalmes so in his 22. and 6. vers where either in his owne name regarding the miserie and contempt wherein he was held or in the person of Christ whose figure hee was he speakes as if it were robbery for him to take vpon him the name or nature of man I am saith he a worme and not a man Now who will set i Esai 27. â— briars and thornes in battell against the LORD Did ever man harden himselfe against him prosper Is it possible that pitchers of clay should come to encounter the vnspeakeable Maiestie of God and not fall asunder Well if the k Amos. 3.8 Lion once roare all the beasts of the forrest shall tremble And man vnbeleeuing man vnregenerate man corrupt man let his courage be the stowtest and his prowesse the manliest vpon the earth let him haue girded vp his loines with much strength and decked himselfe with greatest glory yet if God at any time shall strike him or but hold forth vnto him the rod of his indignation it shall fare with him as it did with Belshazzar king of Babylon Dan. 5.6 his countenance shall be changed his thoughts shall trouble him the ioynts of his loynes shall be loosed and his knees shall smite one against the other Such shall bee the measure of his feare and at that day wherein it shall be said l Luk. 23 25. Blessed are the barren and the wombes that never bare and the papps which never gaue sucke then shall he in much more feare feare mixed with hatred malice contumely and reproach seeking to hide himselfe from the sight of God say vnto the mountaines fall on me and to the hills cover me his soule and conscience bearing witnesse to the truth of this scripture that it is a fearefull thing to fall into the hands of the living God You haue heard of the feare and horrour set before vs in the first words of this verse I must now speake of the thing to bee feared implied in the next words It was my second note The thing to be feared is this to fall into the hands of God The letter killeth See my 14 â—â—ctâ—re vpon Aâ—os 1. p. 153. but the spirit giueth life saith S. PAVL 2. Cor. 3.6 St Augustine de doctrinâ Christianâ lib. 3. c. 5. vpoÌ„ those words adviseth vs to beware that we take not a figuratiue speech according to the letter For saith he when we take that which is spoken in a figure as if it were spoken properly it is a carnall sense neque vlla mors animae congruentius appellatur neither is there any thing more rightly called the death of the soule If a figuratiue speech be properly taken or if the letter be vrged against the spirituall meaning that which was spoken to giue life to the inward man may subvert the faith indanger the soule A trope vpon good reason to be admitted not admitted is a