A16333:374
A16333:374
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.
London: printed by George Miller, 1632
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.
So that worldly wisdom is in that sense natural: that it can neither relish nor receive the things of the spirit: it cannot possibly conceive and comprehend the immediate means and mysteries of salvation: let a man otherwise be never so fair and comely in body, never so proportionable, personable, or goodly to look upon, and in the eye of others, yet if himself want eyes (the ⟨p. 210⟩instruments of light, he cannot possibly behold and gaze upon with delight the goodliness and glory of this great frame of the world about him: he cannot see the brightness of the Sun, the beauty of the earth, and the delightsome variety of the creatures: so a worldly-wise man, though he be never so graceful for his other parts, never so admirable to carnal eyes, or mightily magnify dby his flatterers or favourites: yet wanting the saving sight of GODs sanctifying Spirit, and the eye of spiritual understanding, is stark blind in spiritual matters, and cannot possibly behold the rich paradise of the kingdom of grace, the secrets of sanctification, and the incomparable glory and excellency of Christianity. This wisdom of the flesh serves the worldling (like the Ostrich wings) to make him to out▪ run others upon the earth and in earthly things; but can help him never a whit towards heaven: nay, is rather like a heavy millstone about his neck, to make him sink deeper into the bottomless pit of hell.
So that worldly wisdome is in that sense naturall: that it can neither relish nor receive the things of the spirit: it cannot possibly conceive and comprehend the immediate meanes and mysteries of salvation: let a man otherwise be never so faire and comely in body, never so proportionable, personable, or goodly to look upon, and in the eye of others, yet if himselfe want eyes (the ⟨p. 210⟩instruments of light, he cannot possibly behold and gaze upon with delight the goodlinesse and glory of this great frame of the world about him: he cannot see the brightnesse of the Sun, the beauty of the earth, and the delightsome variety of the creatures: so a worldly-wise man, though he be never so gracefull for his other parts, never so admirable to carnall eyes, or mightily magnifi dby his flatterers or favourites: yet wanting the saving sight of GODs sanctifying Spirit, and the eye of spirituall understanding, is starke blind in spirituall matters, and cannot possibly behold the rich paradise of the kingdome of grace, the secrets of sanctification, and the incomparable glory and excellency of Christianity. This wisdome of the flesh serves the worldling (like the Ostrich wings) to make him to out▪ run others upon the earth and in earthly things; but can helpe him never a whit towards heaven: nay, is rather like a heavy millstone about his necke, to make him sinke deeper into the bottomlesse pit of hell.
The reason why these great politicians and jolly wise men of the world (as they are called) for all their depths and devices, with all their wit and windings, cannot understand one tittle of the things of GOD, is, because this spiritual knowledge is hid from them, for so saith our Saviour CHRIST, Mat. 11. 25. I give thee thanks O Father, LORD of heaven and earth, because thou hast hid these things from the wise and men of understanding, and hast revealed them unto babes. And this reason our Saviour rendereth why he spake to worldlings ⟨p. 211⟩in parables, and to his Disciples plainly, because to these it was given to know the secrets of the kingdom of heaven, but to them it was not given. And indeed it is just with GOD, that,
The reason why these great politicians and jolly wise men of the world (as they are called) for all their depths and devices, with all their wit and windings, cannot understand one tittle of the things of GOD, is, because this spirituall knowledge is hid from them, for so saith our Saviour CHRIST, Mat. 11. 25. I give thee thankes O Father, LORD of heaven and earth, because thou hast hid these things from the wise and men of understanding, and hast revealed them unto babes. And this reason our Saviour rendreth why he spake to worldlings ⟨p. 211⟩in parables, and to his Disciples plainely, because to these it was given to know the secrets of the kingdome of heaven, but to them it was not given. And indeed it is just with GOD, that,
1. Sith they (when the glorious sun of the Word of life shines surely upon their faces, do wilfully shut their eyes against it, that He should strike them stark blind, so that for matters of salvation they should grope even at noon-day, as the blind gropeth in darkness, and stumbleth in the darkest night.
1. Sith they (when the glorious sun of the Word of life shines surely upon their faces, do wilfully shut their eyes against it, that He should strike them starke blind, so that for matters of salvation they should grope even at noone-day, as the blind gropeth in darknesse, and stumbleth in the darkest night.
2. Sith they depend on their own policy, depths, and turning devices, GOD justly turns them loose to follow the swing of their carnal reason; and suffers them to lie and delight themselves in the sensual mists, and self-conceited fooleries and vanities of their own natural wisdom: while the Moon looks directly upon the Sun, from whom she borrows her light, she is bright and beautiful, but if she once turn aside, and be left to her self, she loses all her glory, and enjoys but only a shadow of light which is her own: so while men with humility and teachableness turn their faces toward the Sun of righteousness, CHRIST JESUS, and those Stars which he holds in his right hand, the faithful Ministers, to receive from them illumination in heavenly things, and instruction in the ways of GOD, GOD doth graciously vouchsafe unto them the glorious light of saving knowledge: but when they turn their backs upon Him, betake themselves to their own plots and projects, devices and policies, and ⟨p. 212⟩seek deep to hide their counsel from the LORD: then they are justly left to the darksome giddiness of their carnal reason, and walk towards fearfulness and horror, thorough the windings and turnings of their worldly wisdom.
2. Sith they depend on their owne policy, depths, and turning devices, GOD justly turnes them loose to follow the swing of their carnall reason; and suffers them to lie and delight themselves in the sensualmists, and self-conceipted fooleries and vanities of their own naturall wisdome: while the Moone lookes directly upon the Sun, from whom she borrowes her light, she is bright and beautifull, but if she once turne aside, and be left to her selfe, she loses all her glory, and enjoyes but onely a shadow of light which is her owne: so while men with humility and teachablenesse turne their faces toward the Sun of righteousnesse, CHRIST IESVS, and those Starres which he holds in his right hand, the faithfull Ministers, to receive from them illumination in heavenly things, and instruction in the wayes of GOD, GOD doth graciously vouchsafe unto them the glorious light of saving knowledge: but when they turne their backs upon Him, betake themselves to their owne plots and projects, devices and policies, and
3. Because they are proud of their earthly policy, the LORD will not give them prudence in heavenly matters: because they are wise in their own conceits, they are justly given over to follow the deceitfulness of their own hearts: with an imperious disdainfulness, they scorn the simplicity of the Saints, and therefore they are justly blinded, to think the ways of their salvation foolishness.
3. Because they are proud of their earthly policy, the LORD will not give them prudence in heavenly matters: because they are wise in their own conceipts, they are justly given over to follow the deceitfulnesse of their owne hearts: with an imperious disdainfulnesse, they scorne the simplicity of the Saints, and therefore they are justly blinded, to thinke the wayes of their salvation foolishnesse.
4. Worldly men make an Idol of their wisdom: both in respect that they wholly repose themselves upon it, for their provision and protection, and because they secretly desire to be admired and adored for it, as men of extraordinary endowments, and oracles of discretion and policy: and it may be, that they are so by their favourites and flatterers: but they must give GOD His Word, and good men leave to censure them truly and justly to be the notoriousest fools upon earth, because they are infants and idiots in the matters and mysteries of salvation. Now I say, because they make an idol of their wisdom, GOD and this earthly Dagon cannot possibly dwell together in one soul, but in his just judgement suffers them with such doting devotion, self conceit to sacrifice unto it, that they want both understanding and hearts to do him any acceptable service.
4. Worldly men make an Idoll of their wisdome: both in respect that they wholly repose themselves upon it, for their provision and protection, and because they secretly desire to be admired and adored for it, as men of extraordinary endowments, and oracles of discretion and policy: and it may be, that they are so by their favourites and flatterers: but they must give GOD His Word, and good men leave to censure them truly and justly to be the notoriousest fooles upon earth, because they are infants and ideots in the matters and mysteries of salvation. Now I say, because they make an idoll of their wisdome, GOD and this earthly Dagon cannot possibly dwell together in one soule, but in his just judgement suffers them with such doting devotion, selfconceipt to sacrifice unto it, that they want both understanding and hearts to do him any acceptable service.
This natural and sensual wisdom being thus hoodwinked from all heavenly light by GODs just judgement, and by the pride, prejudice, wilfulness, selfness of the owner doth proportion and measure all its conceits and considerations of Religion and religious men by the unsound and sensual principles of our corrupt nature, and by the false scantling of carnal reason.
This naturall and sensuall wisdome being thus hoodwinked from al heavenly light by GODs just judgement, and by the pride, prejudice, wilfulnesse, selfenesse of the owner doth proportion and measure all its conceipts and considerations of Religion and religious men by the unsound and sensuall principles of our corrupt nature, and by the false scantling of carnall reason.
We may see this carnality of worldly wisdom in censuring spiritual things in Nicodemus, Joh. 3. See also a carnal conceit of worldly wisdom in my Discourse of true happiness, pag. 58, 59.
We may see this carnality of worldly wisdome in censuring spirituall things in Nicodemus, Ioh. 3. See also a carnall conceipt of worldly wisdome in my Discourse of true happinesse, pag. 58, 59.
Hence it is also that we find it to be a constant property of a worldly-wise man to conceive or censure a zealous profession of GODs truth, and sound practice of sincerity, to be nothing but hypocrisy and humour: an affectation of singularity, preciseness, and a kind of oddness from other men. The reason is, when he looks upon himself in the flattering glass of self-conceit, he judges himself to be a very jolly fellow: thinks he within his own heart; I go for a sufficient man in the world: the best make good account of me:1 I am well beloved of my neighbours: my sufficiency for wisdom, moderation in Religion, civility for carriage, justness in dealings with men, are both known, and well spoke of by the most: and what would you have more in a man? Hereupon, out of this practical survey of his own counterfeit worth, and because he is stark blind in spiritual matters, and the affairs of heaven, he presently concludes, whatsoever zeal, singularities ⟨p. 214⟩of grace and spiritual excellencies are supposed by some kind of men to be in others, especially, if they be of lower rank and less account for worldly wisdom than himself, to be nothing but only outward shows, pretences and hypocrisies: he is furnished in his own conceit with a competency, if not an extraordinary sufficiency of natural and moral endowments▪ and he never felt either the power of grace, neither can possibly see or acknowledge those holy operations in others: and therefore he cannot be persuaded, but he is fully as good as the precisest of them (for that's the language of profaneness against grace) and that there is no worth worth naming, or any true real goodness in those they now call Christians, over and besides that which he findeth in himself.
Hence it is also that we find it to be a constant property of a worldly-wise man to conceive or censure a zealous profession of GODs truth, and sound practice of sincerity, to be nothing but hypocrisie and humour: an affectation of singularitie, precisenesse, and a kind of odnesse from other men. The reason is, when he lookes upon himselfe in the flattering glasse of selfe-conceipt, he judges himselfe to be a very jolly fellow: thinkes he within his owne heart; I go for a sufficient man in the world: the best make good account of me:1
5. Concerning greatness of nobility, understand that by nobles I mean both the greater and less nobility, according to Dr. Smiths distinction1 in his Common-Weal of England: And this double nobility is of diverse sorts. 1. Personal. 2. By descent.
5. Concerning greatnesse of nobility, understand that by nobles I meane both the greater and lesse nobility, according to Dr. Smiths distinction1 in his Common-Weale of England: And this double nobility is of diverse sorts. 1. Personall. 2. By descent.
6. There is yet another nobility, which is divine and super-natural; in regard whereof all other kinds whatsoever are but shadows and shapes of nobleness. Here GOD is top of the kin, and religion is the root. These are truly and the only noble indeed, and so accounted by King David, though of no account in the world at all. How rarely is the glorious image of the LORD JESUS (which only creates this excellency) ⟨p. 215⟩seen shine in their souls, or show forth it self in their holy conversation, who glister in outward glory, and are lifted up above others by eminency of noble birth, or indulgence of highest favours. Such noblemen and gentlemen are black swans, and thinly scattered in the firmament of a State, even like stars of the first magnitude. For, saith my Text, Not many noble, &c.
6. There is yet another nobility, which is divine and super-naturall; in regard whereof all other kinds whatsoever are but shadowes and shapes of noblenesse. Here GOD is top of the kin, and religion is the root. These are truly and the onely noble indeed, and so accounted by King David, though of no account in the world at all. How rarely is the glorious image of the LORD IESVS (which onely creates this excellency) ⟨p. 215⟩seene shine in their soules, or show forth it selfe in their holy conversation, who glister in outward glory, and are lifted up above others by eminency of noble birth, or indulgence of highest favours. Such noblemen and gentlemen are blacke swans, and thinly scatter'd in the firmament of a State, even like starres of the first magnitude. For, saith my Text, Not many noble, &c.
And that no marvel, for many reasons. And yet I will not here trouble you, in telling how miserably and extremely ill those who be better borne are ordinarily educated. Alas, they are too often brought up in ignorance, idleness, excessive pursuit of sports and vain things: in drinking, carnal looseness, riotous excess, in sensuality, pride, profanation of the LORDS Day: In strange fashions, healthing, gaming, good-fellowship: in frequenting Plays, those grand impoysoners of many hopeful plants, with universal, profane, unnatural dissoluteness, melting unhappily the vigour of their spirits into effeminateness, lightness and lust. And almost ever in a constant opposition to the good way, the power of godliness, and strictness of the Saints, who are the ordinary objects of their greatest distaste, jesting and scorn: and whereas they (of all others) have best means, largest maintenance, most time, capacity, and pregnancy of wit, and other encouraging advantages whereby they might become excellent scholars, of eminent abilities, proportionable to their precedency in birth: yet for want of a conscionable care in their education, of choice ⟨p. 216⟩for godly and worthy School-masters, Tutors, Teachers, Consorts, Ministers, and restraint from the corruptions of the times: and by reason of their perverting and empoisoning by the forenamed youthful aberrations, or rather exorbitancies. They pass through those famous nurseries of learning and law, without any material impressions of Academical worth, or wisdom of State. At length returning many times unto rich inheritances, and fair estates, and then reflecting upon their lost time with late repentance, and finding in themselves neither any competent sufficiencies to serve their Country, or to little purpose, and very poorly; nor any solid stock of sound learning for their working spirits to be exercised in, and feed upon with contentment: they resolvedly languish and dissolve into idleness and pleasures, as though they were put into the world, as Leviathan into the sea, to take their pastime therein. And so at last in respect either of personal worth, or the public good, they become but unprofitable burdens of the earth: and by their exemplary ill expense of time, if not far baser tricks; the very bane of the Countries that bred them, and great dishonour to the families that own them.
And that no marvell, for many reasons. And yet I will not here trouble you, in telling how miserably and extremely ill those who be better borne are ordinarily educated. Alas, they are too often brought up in ignorance, idlenesse, excessive pursuit of sports and vaine things: in drinking, carnall loosenesse, riotous excesse, in sensuality, pride, prophanation of the LORDS Day: In strange fashions, healthing, gaming, good-fellowship: in frequenting Playes, those grand impoysoners of many hopefull plants, with universall, prophane, unnaturall dissolutenesse, melting unhappily the vigour of their spirits into effeminatenesse, lightnesse and lust. And almost ever in a constant opposition to the good way, the power of godlinesse, and strictnesse of the Saints, who are the ordinary objects of their greatest distast, jesting and scorne: and whereas they (of all others) have best meanes, largest maintenance, most time, capacity, and pregnancy of wit, and other encouraging advantages whereby they might become excellent schollers, of eminent abilities, proportionable to their precedency in birth: yet for want of a conscionable care in their education, of choice
For assure your selves, to be well borne, and live like an humane beast, is a notorious blemish to a noble House: and let never any be so vain, as to brag of their birth, except they be new-borne: this honour of birth (saith Charron) may light upon a vicious1 man, &c.
For assure your selves, to be well borne, and live like an humane beast, is a notorious blemish to a noble House: and let never any be so vaine, as to brag of their birth, except they be new-borne: this honour of birth (saith Charron) may light upon a vicious1 man, &c.
Neither will I here take up a complaint of the much lamented degeneration of our modern Nobility and Gentry (I ever except the truly worthy and noble) from even the civill worthiness, military valour, and noble deportment of former times. Now adays, if a man look big, be first in the fashions, shake his shag-hair in a boisterous and ruffian-like manner, carry himself with a disdainful neglect and proud bravery, and with an affected, and artificial haughtiness of countenance, outbrave others, and brow-beat his brethren, better than himself, he is the man. But alas! How far distant is this, and degenerating from true generousness, and that sweet amiable courtesy and affability which is wont to dwell in the gentle breasts of the ancient English Nobles? I am afraid if we go on, our posterity will find in the next age the basest generation of English that ever breathed in this famous Kingdom. Sir Walter Rawleigh, I confess in his excellent Work having discoursed and discussed of this Question,1 whether the Romans could have rectified the Great Alexander, makes good in a second place to the matchless honour of this Nation, that neither the Macedonian nor the Roman soldier was of equal valour to the English. But when were those times? When his Father sent to the Black Prince, fighting (as it were) in blood to the knees, and in great distress this message: Let him2 either vanquish or die. When Warwick, Bedford, and that famous Talbot, and such other victorious English Commanders with their valiant ⟨p. 218⟩armies walked up and down France, like so many invincible Lions. But oh the mighty, and unconquerable manhood and magnanimity of the ancient English! Whether art thou gone, and where art thou buried, that we might visit thy Tomb? But I say, to let these pass, I only lay hold upon that which is most pregnant and punctual to my purpose. These Nobles in my text, and ordinarily in all times swallow down so many bai•s from the Devils hands, are so surrounded with variety and strength of temptations: so ill brought up, and so vainly puffed up with insolency and self-estimation because they are lifted up above others: They are so lined with inextricable ensnarements, by pleasures, riches, honours, ease, liberty, earthly splendour, bravery, applause of the world, and pride of life;
that commonly, by such time as they come to the strength of body and mind, corrupt affection obtains its full strength and height, and hardness in their hearts: And then, and by that time, in what danger they are for salvation, you may perceive by well weighing the condition of this Devilish engine, and its cursed companion, which I am wont to describe thus:
that commonly, by such time as they come to the strength of body and mind, corrupt affection obtaines its full strength and height, and hardnesse in their hearts: And then, and by that time, in what danger they are for salvation, you may perceive by well weighing the condition of this Devillish engine, and its cursed companion, which I am wont to describe thus:
It is the ripened and actuated strength and rage1 of original corruption that furiously executes the rebellious dictates of the Devil, and desperate projects of mens sensual hearts: stands at defiance, professes open hostility against grace, goodness, good men, good causes, and all courses of sanctification: seeds upon so long, and fills it self ⟨p. 219⟩so full with worldly vanities and pleasures, that growing by little and little incorrigible, and hating to be reformed, it breeds, and brings forth (as its natural issue) despair, horror, and the worm which never dies.
It is the ripened and actuated strength and rage1 of originall corruption that furiously executes the rebellious dictates of the Devill, and desperate projects of mens sensuall hearts: stands at defiance, professes open hostility against grace, goodnesse, good men, good causes, and all courses of sanctification: seeds upon so long, and fils it selfe ⟨p. 219⟩so full with worldly vanities and pleasures, that growing by little and little incorrigible, and hating to be reform'd, it breeds, and brings forth (as its naturall issue) despaire, horrour, and the worme which never dies.