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Mr. Bolton's last and learned work of the four last things death, judgement, hell,…Mr. Boltons last and learned worke of the foure last things death, iudgement, hell,…

Mr. Bolton's last and learned work of the four last things death, judgement, hell, and heaven. With an assizes-sermon, and notes on Justice Nicolls his funeral. Together with the life and death of the author. Published by E.B.Mr. Boltons last and learned worke of the foure last things death, iudgement, hell, and heauen. With an assises-sermon, and notes on Iustice Nicolls his funerall. Together with the life and death of the authour. Published by E.B.

Robert Bolton 1572–1631London: printed by George Miller, 1632

[56], 264, p. : port. · 73k words · STC 3242 · ESTC S106786

Title page of another 1632 printing: Internet Archive scan of the Early English Books microfilm (opens the Internet Archive in a new tab)

Mr. BOLTONS FOUR LAST THINGS: DEATH, JUDGEMENT, HELL, HEAVEN. › A SERMON PREACHED AT LENT ASSISES, Anno Domini, MDCXXX. At Northham…: A SERMON PREACHED AT LENT ASSISES, Anno Domini, MDCXXX. At Northampton before SIR RICH…Mr. BOLTONS FOVRE LAST THINGS: DEATH, IVDGEMENT, HELL, HEAVEN. › A SERMON PREACHED AT LENT ASSISES, Anno Domini, MDCXXX. At Northham…: A SERMON PREACHED AT LENT ASSISES, Anno Domini, MDCXXX. At Northhampton before SIR RICH…

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

[ Earlier:327–342 of 456

:327p. 179

But I must tell you also, they are only such as you mis-call Puritan-gentlemen (for I neither hear nor know of any other that stirs this way) and how few such are to be found in a Country, every eye spiritually enlightened may clearly see, and heartily bewail. For, I mean none but such as are (in true search and censure) GODS best servants, and the Kings best subjects.

But I must tell you also, they are onely such as you mis-call Puritan-gentlemen (for I neither heare nor know of any other that stirs this way) and how few such are to be found in a Countrey, every eye spiritually illightened may clearely see, and heartily bewaile. For, I meane none but such as are (in true search and censure) GODS best servants, and the Kings best subjects.

:328p. 179

I come in a second place to make the point appear yet further by reasons. And first, such as are peculiar to the several sorts of greatness▪ all wch (once for all) I understand such secundum mundum, secundum bominem, secundum carnem, according to the world, according to man, according to the flesh.

I come in a second place to make the point appeare yet further by reasons. And first, such as are peculiar to the severall sorts of greatnesse▪ all wch (once for all) I understand such secundum mundum, secundum bominem, secundum carnem, according to the world, according to man, according to the flesh.

:329p. 179–180

And first for excellency of learning understood still after the flesh, implied also by the Apostle in this place: as appears by the former words: Where is the Scribe? Where is the Disputer of this world? Where are the learned Rabbins of the Jews? Where are the profound Philosophers of the Gentiles? Let us take notice that learning of it self is a very lovely and illustrious thing, which made Aeneas Silvius in his Epistle to Sigismund Duke of Austria, say, If the face even of humane learning could be seen, it is fairer and more beautiful than the morning or the evening-star. But notwithstanding bent the wrong way, and spent upon private and pernicious ends, it becomes the fowlest fiend the Devil hath upon earth, and his

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Title as printed: Mr. Bolton's last and learned work of the four last things death, judgement, hell, and heaven. With an assizes-sermon, and notes on Justice Nicolls his funeral. Together with the life and death of the author. Published by E.B.Mr. Boltons last and learned worke of the foure last things death, iudgement, hell, and heauen. With an assises-sermon, and notes on Iustice Nicolls his funerall. Together with the life and death of the authour. Published by E.B.
Author: Robert Bolton 1572–1631
Place: London
Printer: George Miller
Year: 1632
Size: [56], 264, p. : port.
Words: 73,222
Catalogue: STC 3242 · ESTC S106786
Text: EEBO-TCP A16333

Passages: 456
Sections: 13

The author

Robert Bolton 1572–1631

PuritansEngland

:330p. 180–181

Secondly, men of this world for the most part in the attainment and exercise of learning and knowledge propose to themselves, and finally rest upon many bastard, base, and degenerate ends: as, pleasure of curiosity, quiet of resolution, refining and raising the spirit, ability of discourse, victory of wit, gain of profession, ornament, and reputation, inablement for employment and business. Thus whereas variety and depth of knowledge should properly and principally serve to prepare, fit, and furnish the soul wherein it is seated: First, for a higher degree, and a greater measure of sanctification in it self: secondly, to do GOD more excellent and glorious service: Thirdly, to do more nobly in Ephratha, and be more famous in Bethlehem: I mean, by an edifying and charitable influence to illuminate and better all about them: The most learned men have these worthy ends, and comply exactly with the world: hunting only after by their knowledge, and aspiring towards (as their utmost aims) certain second prizes: as though they laboured only by their learning to find (as one says well:) a couch whereupon to rest, a searching ⟨p. 181⟩and a restless spirit: or a terrace for a wandering and variable mind, to walk up and down with a fair prospect: or a tower of state, for a proud mind to raise it self upon: or a fort or commanding ground for strife and contention: or a shop for profit or sale: and not a rich store-house for the glory of the Creator, and the relief of mans estate. And so by the abuse and misapplying of it, they put their great engine, very powerful either for excellency of good, or excess of ill, as it takes, into the Devils hands for the enlarging and advancement of his kingdom: and turn the edge of it to the dangerous hurt of others: and so by consequent and by accident, it proves a mighty bar to keep CHRIST and His kingdom out of their hearts.

Secondly, men of this world for the most part in the attainement and exercise of learning and knowledge propose to themselves, and finally rest upon many bastard, base, and degenerate ends: as, pleasure of curiosity, quiet of resolution, refining and raising the spirit, ability of discourse, victory of wit, gaine of profession, ornament, and reputation, inablement for imployment and businesse. Thus whereas variety and depth of knowledge should properly and principally serve to prepare, fit, and furnish the soule wherein it is seated: First, for a higher degree, and agreater measure of sanctification in it selfe: secondly, to do GOD more excellent and glorious service: Thirdly, to do more nobly in Ephratha, and be more famous in Bethlehem: I meane, by an edifying and charitable influence to illuminate and better all about them: The most learned men have these worthy ends, and comply exactly with the world: hunting onely after by their knowledge, and aspiring towards (as their utmost aimes) certaine second prizes: as though they laboured onely by their learning to find (as one sayes well:) a cowch whereupon to rest, a searching ⟨p. 181⟩and a restlesse spirit: or a tarrasse for a wandring and variable mind, to walke up and downe with a faire prospect: or a tower of state, for a proud mind to raise it selfe upon: or a fort or commanding ground for strife and contention: or a shop for profit or sale: and not a rich store-house for the glory of the Creator, and the reliefe of mans estate. And so by the abuse and misapplying of it, they put their great engine, very powerfull either for excellency of good, or excesse of ill, as it takes, into the Devils hands for the enlarging and advancement of his kingdome: and turne the edge of it to the dangerous hurt of others: and so by consequent and by accident, it prooves a mighty barre to keepe CHRIST and His kingdome out of their hearts.

:332p. 181–183

First, there is a plant in the nurseries of literature of great expectation and hope: which being watered, and warmed at the well-heads of Academical learning, and with the fruitful heat of Polemical exercises and agitations in the Schools, wherein the true worth and excellency of a Scholar consists, grows ripe and becomes remarkable; so that he hears after him in the streets a secret murmuring: This is the man: Dignum est monstrarier & dicier Hic est: Now by this time he begins ⟨p. 182⟩to reflect with the eye of self-love, and many vain-glorious glances upon his personal worth and public applause: and then casts about what course to take. GODS principle and path is: It is better to be good, than great; religious, than rich: And therefore He would have him employ and improve all his natural and acquired endowments, all the powers and possibilities of body and soul upon His glory and service that gave them, and where they are more than infinitely due. And that when the good hand of divine providence shall bring him to any place for the exercise of his gifts and ministerial employment, he would there spend himself (like a shining and burning lamp) in the illumination and salvation of GODS people: and so hereafter shine as the brightness of the firmament in the highest heavens, and as the stars forever and ever. Nay, (says the Devil) that's a sour, strict, precise way: It is not meet, that such admired eminency of learned parts should be confined to such obscurity, that such rare gifts and depth of knowledge should be lost upon high shoes, and amongst a number of rude, ignorant, and uncapable clowns: and therefore he labours to raise his spirit to higher hopes: and would have him plunge presently into the current of the times, and become somebody in the world. Hereupon (his heart already ravished with the pleasing apprehension of worldly glory and humane greatness, represented by Satan in the most alluring forms to his ambitious imagination) he resolves fearfully against his own soul, to follow ⟨p. 183⟩the stream, to ply the present, and plot all means and ways of preferment: after which ordinarily every step towards an high room, or to be hastily rich, is a snare and curse unto him: and therefore at the height, he must needs be holden fast in the clutches of Satan.

First, there is a plant in the nurceries of literature of great expectation and hope: which being watered, and warmed at the well-heads of Academicall learning, and with the fruitfull heat of Polemicall exercises and agitations in the Schooles, wherein the true worth and excellency of a Scholler consists, growes ripe and becomes remarkable; so that he heares after him in the streets a secret murmuring: This is the man: Dignum est monstrarier & dicier Hic est: Now by this time he begins ⟨p. 182⟩to reflect with the eye of selfe-love, and many vaine-glorious glaunces upon his personall worth and publike applause: and then casts about what course to take. GODS principle and path is: It is better to be good, than great; religious, than rich: And therefore He would have him imploy and improove all his naturall and acquired endowments, all the powers and possibilities of body and soule upon His glory and service that gave them, and where they are more than infinitely due. And that when the good hand of divine providence shall bring him to any place for the exercise of his gifts and ministeriall imployment, he would there spend himselfe (like a shining and burning lampe) in the illumination and salvation of GODS people: and so hereafter shine as the brightnesse of the firmament in the highest heavens, and as the starres forever and ever. Nay, (saies the Devill) that's a sowre, strict, precise way: It is not meet, that such admired eminency of learned parts should be confined to such obscurity, that such rare gifts and depth of knowledge should be lost upon high shoes, and amongst a number of rude, ignorant, and uncapable clownes: and therefore he labours to raise his spirit to higher hopes: and would have him plunge presently into the current of the times, and become somebody in the world. Hereupon (his heart already ravisht with the pleasing apprehension of worldly glory and humane greatnesse, represented by Satan in the most alluring formes to his ambitious imagination) he resolves fearfully against his owne soule, to follow ⟨p. 183⟩the streame, to ply the present, and plot all meanes and wayes of preferment: after which ordinarily every step towards an high roome, or to be hastily rich, is a snare and curse unto him: and therefore at the height, he must needs be holden fast in the clutches of Satan.

:333p. 183–184

He now begins upon all occasions to disclaim all things that tend to preciseness, and in his deportment draws nearer to good fellowship: he remits and interrupts his care and constancy in study, and studies how to understand the world, negotiate for advancement, and humour the times: He merrily derides Doctrine and Use, as they scoffingly call it: all edifying plainness and foolishness of preaching: and now he digs with much ado perhaps a whole quarter of a year into the rotten dunghills of Popish Postillers, and fantastical Friars, and from thence patches together many gayish and gaudy shreds of painted babbles, and frothy conceits and tricks of wit; and at length comes out with a self-seeking Sermon: just like that discourse which King JAMES compares to a corn-field in harvest, pestered with red and blew flowers; which choke and eat up all the good grain. For, he well knows this is the way to ingratiate himself into the times, and gratify those great ones who desire far more to have their ears tickled, than their consciences touched; and would rather have pillows sowed under their arm-holes by such deceiving daubers, that they may lie more softly upon the bed of security; than the keen arrows of righteousness and truth fastened in their sides ⟨p. 184⟩by GODS faithful messengers to drive them to sincerity: and yet after this, he must serve his time in serving the times: and through many miseries of secular martyrdom, as Peter Blesensis calls it, and many shipwrecks of a good conscience, by baseness, flattering, attending, depending, and undoing his soul. At last (if he die not in the pursuit, as many have done) besides all these precedent miserable means, by present simony, or some other vile services: he comes into some high place, or at least becomes a negligent, non-resident, or insatiable pluralist. Which wicked entrance being accompanied with GODS curse, his heart already so hardened, his ministerial strength and vein of learning so wasted and dried up by discontinuance, desuetude, and worldly dealings: having now attained his ends, he drowns himself over head and ears either in secular businesses, or sensual pleasures to muffle up the mouth of his horribly guilty conscience: cries down preaching, opposeth the power of godliness: and so becomes rather a wolf than a shepherd.

He now begins upon all occasions to disclaime all things that tend to precisenesse, and in his deportment drawes nearer to good fellowship: he remits and interrupts his care and constancy in study, and studies how to understand the world, negotiate for advancement, and humour the times: He merrily derides Doctrine and Vse, as they scoffingly call it: all edifying plainnesse and foolishnesse of preaching: and now he digs with much adoe perhaps a whole quarter of a yeare into the rotten dunghils of Popish Postillers, and phantasticall Friers, and from thence patches together many gayish and gaudy shreds of painted bables, and frothy conceipts and tricks of wit; and at length comes out with a selfe-seeking Sermon: just like that discourse which King IAMES compares to a corne-field in harvest, pestered with red and blew flowers; which choake and eat up all the good graine. For, he well knowes this is the way to ingratiate himselfe into the times, and gratifie those great ones who desire farre more to have their eares tickled, than their consciences toucht; and would rather have pillowes sowed under their arme-holes by such deceiving dawbers, that they may lie more softly upon the bed of security; than the keene arrowes of righteousnesse and truth fastned in their sides ⟨p. 184⟩by GODS faithfull messengers to drive them to si•cerity: and yet after this, he must serve his time in serving the times: and through many miseries of secular martyrdome, as Peter Blesensis cals it, and many shipwracks of a good conscience, by basenesse, flattering, attending, depending, and undoing his soule. At last (if he die not in the pursuit, as many have done) besides all these precedent miserable meanes, by present simony, or some other vile services: he comes into some high place, or at least becomes a negligent, non-resident, or insatiable pluralist. Which wicked entrance being accompanied with GODS curse, his heart already so hardened, his ministeriall strength and veine of learning so wasted and dried up by discontinuance, desuetude, and worldly dealings: having now attained his ends, he drownes himselfe over head and eares either in secular businesses, or sensuall pleasures to muffle up the mouth of his horribly guilty conscience: cries downe preaching, opposeth the power of godlinesse: and so becomes rather a wolfe than a shepheard.

:334p. 184–185

In a second place. The rich worldling also is in a woeful case this way, as appears by CHRISTS own words, Matth. 19. 23, 24. which is further confirmed by casting our eyes upon Luk. 16. 14. and 1 Tim. 6. 9. Luke 16. 19. And the Pharisees which were covetous heard all these things, and derided him. And what heard they from CHRIST? That it was impossible to serve GOD and Mammon. So that there are some passages ever in a faithful ⟨p. 185⟩and searching ministry, which covetous worldlings deride, and will not down with by any means, but resolutely reject in their carnal wisdom as very foolish, unnecessary, precise, and no ways to be given way unto. Especially such as these. 1. That they must restore whatsoever they have any ways gotten, or detain wrongfully and wickedly. 2. That they must rather themselves starve, and leave their children in beggary, than put their hands to any unlawful ways or means of getting: so much as to tell a lie, &c. 3. That godliness is great gain, and that it is incomparably better to be religious than rich, good than great. 4. That there is a life of faith which will keep a man in sweet contentment in any estate, should he be never so poor. 5. That Job was truly richer with CHRIST alone, than when before he was loaden with abundance of thick clay. 6. That riches are nothing, Proverbs 23. 5. Wilt thou set thine eyes upon that which is not? 7. That they must leave all for CHRIST. 8. That if they part with all for Him, they shall be recompensed an hundred fold in this life. 9. That if they had no recompense at all in this world, yet the reward that they shall have in the world to come, will be a super-abundant recompense.

In a second place. The rich worldling also is in a wofull case this way, as appeares by CHRISTS owne words, Matth. 19. 23, 24. which is further confirmed by casting our eyes upon Luk. 16. 14. and 1 Tim. 6. 9. Luke 16. 19. And the Pharises which were covetous heard all these things, and derided him. And what heard they from CHRIST? That it was impossible to serve GOD and Mammon. So that there are some passages ever in a faithfull ⟨p. 185⟩and searching ministry, which covetous worldlings deride, and will not downe with by any meanes, but resolutely reject in their carnall wisdome as very foolish, unnecessary, precise, and no waies to be given way unto. Especially such as these. 1. That they must restore whatsoever they have any waies gotten, or detaine wrongfully and wickedly. 2. That they must rather themselves starve, and leave their children in beggery, than put their hands to any unlawfull waies or meanes of getting: so much as to tell a lie, &c. 3. That godlinesse is great gaine, and that it is incomparably better to be religious than rich, good than great. 4. That there is a life of faith which will keepe a man in sweet contentment in any estate, should he be never so poore. 5. That Iob was truly richer with CHRIST alone, than when before he was loaden with abundance of thicke clay. 6. That riches are nothing, Proverbes 23. 5. Wilt thou set thine eyes upon that which is not? 7. That they must leave all for CHRIST. 8. That if they part with all for Him, they shalbe recompenced an hundred fold in this life. 9. That if they had no recompence at all in this world, yet the reward that they shall have in the world to come, wilbe a super-abundant recompence.

:335p. 185–186

Notwithstanding these satisfactory and uncontrollable principles, they will be rich in the Apostles sense; after they have gotten a golden heap, will be more rich still: and therefore are easily tempted unto, and taken in the snare of that execrable ⟨p. 186⟩and most abhorred trade of usury. In the exercise whereof they still negotiate with the Devil, and receive all their increase at the Devils hands: and therefore how is it possible they should turn on GODS side? And that usurers trade with the Devil, and have their usurious money from him. Hear the judgement of the¹ Church of ENGLAND, to which ordinarily all² Ministers subscribe; Verily so many as increase themselves by usury, &c. They have their goods of the Devils gift. Hear also the judgement of the State even of the King, the Nobility, and the whole Body of the Kingdom in Parliament; and in that Statute whence usurers take very falsely some encouragement, as though it were allowed; which is most untrue. These are the words in the beginning of the Statute: Forasmuch as all usury being forbidden by the Law of GOD, is a sin, and detestable, ³&c.

Notwithstanding these satisfactory and uncontrollable principles, they will be rich in the Apostles sense; after they have gotten a golden heape, will be more rich still: and therefore are easily tempted unto, and taken in the snare of that execrable ⟨p. 186⟩and most abhorred trade of usury. In the exercise whereof they still negotiate with the Devill, and receive all their increase at the Devils hands: and therefore how is it possible they should turne on GODS side? And that usurers trade with the Devill, and have their usurious money from him. Heare the judgement of the¹ Church of ENGLAND, to which ordinarily all² Ministers subscribe; Verily so many as increase themselves by usury, &c. They have their goods of the Devils gift. Heare also the judgement of the State even of the King, the Nobility, and the whole Body of the Kingdome in Parliament; and in that Statute whence usurers take very falsly some encouragement, as though it were allow'd; which is most untrue. These are the words in the beginning of the Statute: Forasmuch as all usury being forbidden by the Law of GOD, is a sinne, and detestable, ³&c.

1Hom. Vol. 2.
2Hom. 17. pag. •.
313. Eliz. cap. 8.

:336p. 186–188

Thirdly, though an high place be holden in the false opinion of vain men, the only heaven upon earth: yet in truth, and upon trial, by accident it proves Satan's surest hold to hamper them in his strongest and most inextricable snares, until he tumble them hence with a more desperate and headlong downfall into the pit of hell. For, as those of truest worth are ever timorous, and most retiring in such cases; so the worst men ordinarily are most ambitious and aspiring. Consider for the purpose the unambitious modesty and magnanimity of the olive-tree, fig-tree, and the vine: but the base and worthless bramble, a dry, empty,¹ ⟨p. 187⟩sapless kex and weed, apt and able only to scratch, tear, and vex, must needs be up and be hoised into an high room, and domineer over others▪ Men of most prostituted consciences are for the most part the most pragmatical prowlers after undeserved preferments: and the only men to serve themselves vijs & modis, (as they say) into offices, honours, and places of advancement. For, they want honest wit to conceive and fore-see the weight of the charge, & conscience to discharge it faithfully. Now then, where there is a concurrence of corrupt times, a wicked wit, a wide conscience, and a vast gluttonous desire to domineer. What will not be done to attain their ends? They will not stick to lie, dissemble, break their words, forswear, machiavellize, practise any policy or counterpolicy to honesty, reason, religion, to flatter, raise a faction, humour the times, supplant competitors, gratify the Devil, do any thing. We may proportionably conceive the malignity of inferior ambitions by the monstrousness of higher aspirations. Now who hath not observed (saith that learned Knight in his Preface to the History of the World) what labour, practice, peril, blood-shed, and cruelty the Kings and Princes of the world have undergone, exercised, and taken on them to make themselves and their issues masters of the world? Oh by what plots, by what forswearings, betrayings, oppressions, imprisonments, tortures, poisonings, and under what reasons of State, and politic subtlety have these fore-named Kings, &c. By this time these men by these means are mounted (I will suppose) on horseback, ⟨p. 188⟩and have left many Princes walking as servants upon the earth: And folly is set in great dignity. And what then?

Thirdly, though an high place be holden in the false opinion of vaine men, the onely heaven upon earth: yet in truth, and upon triall, by accident it prooves Satans surest hold to hamper them in his strongest and most inextricable snares, untill he tumble them hence with a more desperate and headlong downefall into the pit of hell. For, as those of truest worth are ever timerous, and most retiring in such cases; so the worst men ordinarily are most ambitious and aspiring. Consider for the purpose the unambitious modesty and magnanimity of the olive-tree, fig-tree, and the vine: but the base and worthlesse bramble, a dry, empty,¹ ⟨p. 187⟩saplesse kex and weed, apt and able only to scratch, teare, and vexe, must needs be up and be hoised into an high room, and domineere over others▪ Men of most prostituted consciences are for the most part the most pragmatical prowlers after undeserved preferments: and the only men to serve themselves vijs & modis, (as they say) into offices, honours, and places of advancement. For, they want honest wit to conceive and fore-see the waight of the charge, & conscience to discharge it faithfully. Now then, where there is a concurrence of corrupt times, a wicked wit, a wide conscience, and a vast gluttonous desire to domineere. What will not be done to attaine their ends? They will not sticke to lie, dissemble, breake their words, forsweare, machiavellize, practise any policy or counterpolicy to honesty, reason, religion, to flatter, raise a faction, humour the times, supplant competitours, gratifie the Devill, do any thing. We may proportionably conceive the malignity of inferiour ambitions by the monstrousnesse of higher aspirations. Now who hath not observed (saith that learned Knight in his Preface to the History of the World) what labour, practice, perill, bloud-shed, and cruelty the Kings and Princes of the world have undergone, exercised, and taken on them to make themselves and their issues masters of the world? Oh by what plots, by what forswearings, betrayings, oppressions, imprisonments, tortures, poysonings, and under what reasons of State, and politicke subtilty have these fore-named Kings, &c. By this time these men by these meanes are mounted (I will suppose) on horsebacke, ⟨p. 188⟩and have left many Princes walking as servants upon the earth: And folly is set in great dignity. And what then?

1Judg. 9.Iudg. 9.

:342p. 190–191

In the fourth place: what a strong hold for the powers of hell, and mighty bar to keep out grace, worldly wisdom is; may appear by taking notice of the nature of it, and so of its notoriously pestilent properties. This wisdom of the flesh springing from the principles of carnal reason, and precepts of humane policy, and receiving continual influence and instigation from that old wily serpent to go on still in his and the worlds ways, doth with a proud disdainfulness and imperious contempt scorn the great mysteries of godliness, foolishness of preaching, simplicity of the Saints, and society of the brotherhood: crosseth directly, and contradicts the counsel and commands of GODS Spirit, in all motions to good, and matters of salvation: accounts in good earnest holiness hypocrisy, sanctification singularity, profession and practice of sincerity preciseness, the great things of GODS Law as a strange ⟨p. 191⟩thing: In all its consultations concludes ever things pleasing to flesh and blood; and ends at last with extremest folly and utter confusion. Witness Ahithophel, who was wise enough to set his house in order, and yet wanted wit to rescue his own life out of his own hands: he was curious to provide for his family after his death, and had no care at all to preserve himself from eternal death: was not this a madness even to miracle, ¹as Divines speak? He got him home to his house, put his household in order, and hanged² himself; and is hanged up in chains as a dreadful spectacle to all posterity, for all worldly-wise men to take warning by to the worlds end.

In the fourth place: what a strong hold for the powers of hell, and mighty barre to keepe out grace, worldly wisdome is; may appeare by taking notice of the nature of it, and so of its notoriously pestilent properties. This wisdome of the flesh springing from the principles of carnall reason, and precepts of humane policie, and receiving continuall influence and instigation from that old wily serpent to go on still in his and the worlds waies, doth with a proud disdainfulnesse and imperious contempt scorne the great mysteries of godlinesse, foolishnesse of preaching, simplicity of the Saints, and society of the brotherhood: crosseth directly, and contradicts the counsell and commands of GODS Spirit, in all motions to good, and matters of salvation: accounts in good earnest holinesse hypocrisie, sanctification singularity, profession and practice of sincerity precisenesse, the great things of GODS Law as a strange ⟨p. 191⟩thing: In all its consultations concludes ever things pleasing to flesh and bloud; and ends at last with extremest folly and utter confusion. Witnesse Achitophel, who was wise enough to set his house in order, and yet wanted wit to rescue his owne life out of his owne hands: he was curious to provide for his family after his death, and had no care at all to preserve himselfe from eternall death: was not this a madnesse even to miracle, ¹as Divines speake? He got him home to his house, put his houshold in order, and hanged² himselfe; and is hanged up in chaines as a dreadfull spectacle to all posterity, for all worldly-wise men to take warning by to the worlds end.

1Amentia usquè ad prodigium.
22 Sam. 17. 23.