Skip to content

A16333:378

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:375–390 of 456

:375p. 212

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.

:376p. 212

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.

[ Earlier passages Later passages ]

Position

Cited: :378
On this page: :375–390
Section: :315–455
Whole work: 456 passages

Cite

Robert Bolton, Mr. Boltons last and learned worke of the foure last things death, iudgement, hell,… (London, 1632), p. 213. EEBO-TCP A16333.

Or select words in any passage to make an image of them.

The book

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

Rector of Broughton, Northamptonshire.

:379p. 213–214

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 I am well beloved of my neighbours: my sufficiency for wisdome, moderation in Religion, civility for cariage, justnesse in dealings with men, are both knowne, and well spoke of by the most: and what would you have more in a man? Hereupon, out of this practicall survey of his owne counterfeit worth, and because he is starke blind in spirituall matters, and the affaires of heaven, he presently concludes, whatsoever zeale, singularities ⟨p. 214⟩of grace and spirituall excellencies are supposed by some kind of men to be in others, especially, if they be of lower rank and lesse account for worldly wisdome than himselfe, to be nothing but onely outward shewes, pretences and hypocrisies: he is furnished in his owne conceipt with a competency, if not an extraordinary sufficiency of naturall and morall 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 perswaded, but he is fully as good as the precisest of them (for that's the language of prophanenesse against grace) and that there is no worth worth naming, or any true reall goodnesse in those they now call Christians, over and besides that which he findeth in himselfe.

1Quisque in alio supersluum esse censet, ipse quod non h•bet, nec cu•at: That which he hath not himself, or doth not esteem, he accounts superfluity, an idle quality, a mere foppery or hypocrisy in another.Quisque in alio supersluum esse censet, ipse quod non h•bet, nec cu•at: That which he hath not himselfe, or doth not esteeme, he accounts superfluity, an idle quality, a meere foppery or hypocrisie in another.

:382p. 215–216

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 ⟨p. 216⟩for godly and worthy Schoole-masters, Tutors, Teachers, Consorts, Ministers, and restraint from the corruptions of the times: and by reason of their perverting and empoysoning by the forenamed youthfull aberrations, or rather exorbitancies. They passe through those famous nurceries of learning and law, without any materiall impressions of Academicall worth, or wisdome of State. At length returning many times unto rich inheritances, and faire estates, and then reflecting upon their lost time with late repentance, and finding in themselves neither any competent sufficiencies to serve their Countrey, or to little purpose, and very poorely; norany solid stocke of sound learning for their working spirits to be exercis'd in, and feed upon with contentment: they resolvedly languish and dissolve into idlenesse 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 personall worth, or the publike good, they become but unprofitable burdens of the earth: and by their exemplary ill expence of time, if not farre baser trickes; the very bane of the Countreys that bred them, and great dishonour to the families that owne them.

:384p. 217–218

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;

Neither will I here take up a complaint of the much lamented degeneration of our moderne Nobility and Gentry (I ever except the truly worthy and noble) from even the civill worthines, military valour, and noble deportment of former times. Now adaies, if a man looke big, be first in the fashions, shake his shag-haire in aboisterous and ruffian-like manner, carie himselfe with a disdainfull neglect and proud bravery, and with an affected, and artificiall haughtinesse of countenance, outbrave others, and brow-beat his brethren, better than himselfe, he is the man. But alas! How farre distant is this, and degenerating from true generousnes, and that sweet amiable courtesie 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 Kingdome. Sir Walter Rawleigh, I confesse 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 matchlesse honour of this Nation, that neither the Macedonian nor the Roman souldier was of equall valour to the English. But when were those times? When his Father sent to the Blacke Prince, fighting (as it were) in bloud to the knees, and in great distresse this message: Let him² either vanquish or die. When Warwicke, Bedsord, and that famous Talbot, and such other victorious English Commanders with their valiant ⟨p. 218⟩armies walked up and downe 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 Tombe? But I say, to let these passe, I onely lay hold upon that which is most pregnant and punctuall to my purpose. These Nobles in my text, and ordinarily in all times swallow downe so many bai•s from the Devils hands, are so surrounded with variety and strength of temptations: so ill brought up, and so vainely puft up with insolency and selfe-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;

1Lib. 5. pag. •61. & seq.
2Histor. of Frame pag. 196.

:388p. 219–220

1. Untameable. The heart of man is naturally¹ of the hardest flint, hewed immediately out of the sturdy and stubborn rock of the race of Adam. It own corruption, the just curse of GOD upon it, and the accursed influence of hellish malice, fill it so full of iron sinews, and of such adamant and prodigious hardness, that no cross or created² power, not the softest eloquence or severest course; nay, not the weight of the whole world, or the heaviness of hell, if they were all pressed upon it, could possibly bend and break it, make it yield or relent one jot from it obstinate and outrageous fury in it own ways: this is only the work of the holy Ghost, with the hammer of the Word. The stubborn Israelites were heavily laden, with an extraordinary variety of most grievous crosses and afflictions: there was nothing wanting to make them outwardly miserable; and no misery inflicted upon them, but upon purpose to humble and take down their rebellious hearts. See Isa. 1. 5, 6, 7. How the Prophet paints out to the life the rueful and distressful state of their fresh-bleeding desolations: The whole head (saith he) is sick, and the whole heart is heavy, &c. for the ⟨p. 220⟩place is meant, not (as some take it) of their sins, but of their sorrows. But all the blows and pressures were so far from softening their hearts, that they hardened and emmarbled more and more. Wherefore (saith the Prophet) should ye be smitten any more, for ye fall away more and more? What created power can possibly have more power upon the souls of men, than the sacred Sermons of the Son of GOD, who spake as never man spake? And yet these dear entreaties and melting invitations which sweetly & tenderly flowed from that heart, which was resolved to spill that warmest and inmost blood for their sakes moved those stiff-necked Jews never a jot: Jerusalem, Jerusalem, saith he, which killest the Prophets, &c. Mat. 23. 37. Isaiah that noble Prophet, whose matchless eloquence surpasseth the capacity of the largest created understanding; and to which the powerful elegancies of profane writers is pure barbarism, shed many and many a gracious and golden shower of softest and sweetest eloquence upon a sinful nation and rebellious people, which was fruitlessly and vainly spilt as water upon the ground, or lost upon the hardest flint:

1. Untameable. The heart of man is naturally¹ of the hardest flint, hew'd immediatly out of the sturdy and stubborne rock of the race of Adam. It owne corruption, the just curse of GOD upon it, and the accursed influence of hellish malice, fill it so full of iron sinewes, and of such adamant and prodigious hardnesse, that no crosse or created² power, not the softest eloquence or severest course; nay, not the weight of the whole world, or the heavinesse of hell, if they were all pressed upon it, could possibly bend and breake it, make it yeeld or relent one jot from it obstinate and outragious fury in it owne waies: this is onely the worke of the holy Ghost, with the hammer of the Word. The stubborne Israelites were heavily laden, with an extraordinary variety of most grievous crosses and afflictions: there was nothing wanting to make them outwardly miserable; and no misery inflicted upon them, but upon purpose to humble and take downe their rebellious hearts. See Isa. 1. 5, 6, 7. How the Prophet paints out to the life the rufull and distresfull state of their fresh-bleeding desolations: The whole head (saith he) is sicke, and the whole heart is heavy, &c. for the ⟨p. 220⟩place is meant, not (as some take it) of their sins, but of their sorrowes. But all the blowes and pressures were so farre from softning their hearts, that they hardned and emmarbled more and more. Wherefore (saith the Prophet) should ye be smitten any more, for ye fall away more and more? What created power can possibly have more power upon the soules of men, than the sacred Sermons of the Son of GOD, who spake as never man spake? And yet these deare intreaties and melting invitations which sweetly & tenderly flow'd from that heart, which was resolved to spill that warmest and inmost blood for their sakes moved those stiffe-necked Iewes never a jot: Ierusalem, Ierusalem, saith he, which killest the Prophets, &c. Mat. 23. 37. Isaiah that noble Prophet, whose matchelesse eloquence surpasseth the capacity of the largest created understanding; and to which the powerfull elegancies of prophane writers is purebarbarisme, shed many and many a gracious and golden shower of softest and sweetest eloquence upon a sinfull nation and rebellious people, which was fruitlesly and vainly spilt as water upon the ground, or lost upon the hardest slint:

1No works, signs or miracles are able to change the hardness of mans heart, but grace from GOD only.No workes, signes or miracles are able to change the hardnesse of mans heart, but grace from GOD onely.
2Joh. 12. 37, 38.Ioh. 12. 37, 38.