A16333:430
A16333:430
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.
Thirdly, I mean the very same, of whom Bishop Downam one of the greatest scholars of either Kingdom, speaks thus in his Sermon at Spittle, called Abraham's Trial: And even in 1these times (saith he) the godly live amongst such a generation of men, as that if a man do but labour to keep a good conscience in any measure, although he meddle not with matters of State, or Discipline, or Ceremonies, (as for example, if a Minister diligently preach, or in his preaching seek to profit rather than to please, remembering the saying of the Apostle▪ If I seek to please men, I am not the servant of CHRIST, Gal. 1. 10. Or if a private Christian make conscience of swearing, sanctifying the Sabbath, frequenting Sermons, or abstaining from the common corruptions of the time) he shall straightway be condemned for a Puritan, and consequently be less favoured than either a carnal Gospeller, or a close Papist, &c.
Thirdly, I meane the very same, of whom Bishop Downam one of the greatest schollers of either Kingdome, speakes thus in his Sermon at Spittle, called Abrahams Triall: And even in 1these times (saith he) the godly live amongst such a generation of men, as that if a man do but labour to keepe a good conscience in any measure, although he meddle not with matters of State, or Discipline, or Ceremonies, (as for example, if a Minister diligently preach, or in his preaching seeke to profit rather than to please, remembring the saying of the Apostle▪ If I seeke to please men, I am not the servant of CHRIST, Gal. 1. 10. Or if a private Christian make conscience of swearing, sanctifying the Sabbath, frequenting Sermons, or absteining from the common corruptions of the time) he shall straightway be condemned for a Puritan, and consequently be lesse favoured than either a carnall Gospeller, or a close Papist, &c.
Fourthly, I mean none but those whom the Communion-Book intends in that passage of the prayer after confession: That the rest of our life hereafter may be pure and holy.
Fourthly, I meane none but those whom the Communion-Booke intends in that passage of the prayer after confession: That the rest of our life hereafter may be pure and holy.
Now these come by their purity by preaching the Word. Now saith CHRIST, ye are [Greek or Hebrew], clean by the Word which I have spoken unto you, Joh. 15. 3. The Word must first enlighten, convince, and cast them down: so that out of sight of sin, and sense of divine wrath, being weary, sick, lost, wounded, bruised, broken-hearted, (these are Scripture-phrases) and thereupon casting their eyes upon the amiableness, excellency, ⟨p. 246⟩and sweetness of the LORD JESUS, and the All sufficiency of His blood to cure them, resolve to sell all, to confess and forsake all their sins, not to leave an hoof behind: and then taking him offered by the hand of GODS free grace, as well for an Husband, Lord, and King, to love, serve, and obey Him, as for a Saviour to free them from hell. They put on with the hand of faith the perfect purity of His imputed righteousness, attended ever with some measure of inherent purity, infused by the sanctifying Spirit, and after entering the good way, their lives are ever after pure and holy. These are CHRISTS [Greek or Hebrew], and the Puritans I mean. And these men of purity some never mean to be: nay, they heartily hate the very image of JESUS CHRIST in them, they speak spitefully against them, David was not only the drunkards song, but those also that sate in the gate spoke against him: they are your music, and matter of your mirth; I am your music, saith the Church in the person of Jeremiah, Lam. 3. They will many times call upon a roguish vagabond at your feasts to sing a song against them, whom they should rather set in the stocks; they are transported, and inwardly boil with far more indignation and heart-rising against their holiness, purity, precise walking, and all means that lead thereunto, though enjoined upon pain of never seeing the face of GOD in glory: than more1 simple, poorer, and meaner men; and that's a reason2 3they stick faster in the Devils clutches than4 they, and that few of them are called, converted,
Secondly, ye that are thus the worlds favourites, are very loth to become fools; and therefore in the mean time he locked full fast in the Devils bands, and cannot escape except ye be such. I speak a very displeasing thing to worldly-wise men, but they are the very words and wisdom of the Spirit of GOD, 1 Cor. 3. 18. Let no man deceive himself: if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
Secondly, ye that are thus the worlds favourites, are very loth to become fooles; and therefore in the meane time he lockt full fast in the Devils bands, and cannot escape except ye be such. I speake a very displeasing thing to worldly-wise men, but they are the very words and wisdome of the Spirit of GOD, 1 Cor. 3. 18. Let no man deceive himselfe: if any man among you seemeth to be wise in this world, let him become a foole, that he may be wise.
Let no man deceive himself; such caveats as this are wont to be premised when men out of their carnal conceits are peremptory to the contrary, and would venture their salvation (as they say) that it is not so. See Ephes. 5. 6. 1 Cor. 6. 9. Mat. 5. 2. And did not most of your hearts rise against these words of mine (you must become fools, or never be saved) until I brought Scripture? Give me here leave (I pray you) to intimate in a few instances the meaning of the place, and the truth of your false and self-cozening hearts in obnoxiousness to the point. Suppose a messenger of GOD should deal faithfully with you, and tell you, that upon the LORDS Day you must not serve yourselves, and your own turns, in idleness, travailing, sports, gaming: in any earthly business, or mis-employment whatsoever: but spend that whole blessed Day wholly and only in spiritual refreshing, heavenly businesses, divine worship, and holy duties: in meditation upon the creatures spiritually, upon the great work ⟨p. 248⟩of redemption and resurrection of CHRIST: and upon that everlasting rest above: of all which the Christian Sabbath is a remembrancer unto us, in both public and private prayer, reading, singing of Psalms, hearing Sermons, conference, &c. and in ruminating, and (as it were) chewing the cud upon Scripture points. I say, ruminate (as it were) and chew the cud: for, it is the very phrase of the Church of England in the Homily for reading Scriptures. And those reverend and godly men which composed them, express the benefit thereof emphatically: Thus run the words; Let us ruminate of the Scriptures sc.) that we may have the sweet juice, spiritual effect, marrow, honey, kernel, taste, comfort, and consolation of them. I say, suppose ye were thus pressed, would ye not presently out of your worldly wisdom and impatience to be so snaff•d at, to be tied all the day to spiritual exercises, and restrained from ordinary recreations, conceive of it, and cry out against it as a puritanical novelty, and foolish preciseness? Because you mention preciseness and novelty; I could (as I am wont, and to make you without excuse) appeal unto, and implore the aid of antiquity, which will utterly take off such aspersions.
And here (were it incident and seasonable) I were able to procure Councils, and Fathers, and other authorities concurrently to testify and take my part, that upon the LORDS Day, we are to recreate our selves only with spiritual delights: only then to ply divine businesses, and to do those things alone which belong to our souls salvation. Hear their own words.
And here (were it incident and seasonable) I were able to procure Councels, and Fathers, and other authorities concurrently to testifie and take my part, that upon the LORDS Day, we are to recreate our selves onely with spirituall delights: onely then to ply divine businesses, and to do those things alone which belong to our soules salvation. Heare their owne words.
We ought upon that Day, Solummodò spiritualibus gaudijs repleri. Concilium Parisiense. Anno 829.
Tantùm divinis cultibus serviamus. August. de Temp. Serm. 251. Soli divino cultui vacemus. Idem Ibid.
Eaque tantum faciat quae ad animae salutem pertinent. Hierom. in Cap. 56. Isa.
Nay the whole Church of England hath this threescore years and above complied exactly with antiquity in this point in the Hom. of the place and time of prayer: These are the words, GODS people should use the Sunday holily, and rest from their common and daily business: and also give themselves wholly to heavenly exercises of GODS true religion and service. And yet for all this, you are so wise in your own conceits; ye will none of this saving folly, you are no such fools, as after so long liberty to fall •o any such strictness.
Nay the whole Church of England hath this threescore yeares and above complyed exactly with antiquity in this point in the Hom. of the place and time of prayer: These are the words, GODS people should use the Sunday holily, and rest from their common and daily businesse: and also give themselves wholly to heavenly exercises of GODS true religion and service. And yet for all this, you are so wise in your owne conceipts; ye will none of this saving folly, you are no such fooles, as after so long liberty to fall •o any such strictnesse.
Secondly, suppose a Minister should counsel you when you come home from the house of GOD, to take your Bibles, and call both your wives and children to the comparing together, and conferring upon those things which were taught: That the husband should exact of the wife, and the wife ask of the husband those things that were there spoken and read, or at least some of them: That you should set this law to your selves to be kept inviolably, and not only to your selves, but also to your wives and children: that you would spend that one whole Day of the whole week, whereon you meet to hear the Word, in meditation ⟨p. 250⟩of those things which are delivered: I say now in this case your carnal wisdom would resolutely condemn such counsels, as contrary to the counsel of great houses, as a way to become a By-word to the whole Country, and as savouring too rankly of a foolish strictness, and needless singularity. And yet this was totidem verbis, wise, holy advise above twelve hundred years ago: For it giving the counsel, I have but rendered Chrysostom word for word in diverse places. Hom. 5. in Matth. In Eph. Serm. 20. Hom. 2. in Joan. Hom. 5. ad Popul. Antioch.
Secondly, suppose a Minister should counsell you when you come home from the house of GOD, to take your Bibles, and call both your wives and children to the comparing together, and conferring upon those things which were taught: That the husband should exact of the wife, and the wife aske of the husband those things that were there spoken and read, or at least some of them: That you should set this law to your selves to be kept inviolably, and not onely to your selves, but also to your wives and children: that you would spend that one whole Day of the whole weeke, whereon you meet to heare the Word, in meditation ⟨p. 250⟩of those things which are delivered: I say now in this case your carnall wisedome would resolutely condemne such counsells, as contrary to the counsell of great houses, as a way to become a By-word to the whole Country, and as savoring too rankly of a foolish strictnesse, and needlesse singularity. And yet this was totidem verbis, wise, holy advise above twelve hundred yeares agoe: For it giving the counsell, I have but rendred Chrysostome word for word in diverse places. Hom. 5. in Matth. In Eph. Serm. 20. Hom. 2. in Ioan. Hom. 5. ad Popul. Antioch.
Thirdly, If Preachers should press you to plant, and preserve Family Duties in your house, Prayer, and reading Scriptures, evening, and morning, Singing of Psalms, &c. and you of greatest means may best spare time for such blessed businesses. Would not your wisdoms think this more then need: And that it would be a foolish thing, and much against your profit, to rob your selves, and servants of so much time from your worldly affairs? And yet here I could produce four or five Fathers above a thousand years ago, pressing this point, and punctual for my purpose. ⟨p. 251⟩Besides Ambrose quoted in my Book of Walking with 1God, pag. 67. Here other Fathers, Basil, Origen, Chrysostom, August.
Thirdly, If Preachers should presse you to plant, and preserve Family Duties in your house, Prayer, and reading Scriptures, evening, and morning, Singing of Psalmes, &c. and you of greatest meanes may best spare time for such blessed businesses. Would not your wisedomes thinke this more then need: And that it would bee a foolish thing, and much against your profit, to rob your selves, and servants of so much time from your worldly affaires? And yet here I could produce foure or five Fathers above a thousand yeares ago, pressing this point, and punctuall for my purpose. ⟨p. 251⟩Besides Ambrose quoted in my Book of Walking with 1God, pag. 67. Here other Fathers, Basil, Origen, Chrysostome, August.
Fourthly, If you were moved by the Ministry, to restore every half penny that you have any ways, at any time got wrongfully, or by any wicked means, or that you detain unjustly from any man: And then casting your eye back, and considering, How you are grown hastily rich, and by what ways you are come to a great deal of wealth, should find very foul works: would you not force your selves by a strong counter-plea of carnal reason, not to believe the point, and think it extreme madness at the instance, and prating of a precise companion, which understands not the world (for so or in the like manner would you speak) to part perhaps with a good part of ⟨p. 252⟩your estate? And yet Austins Rule of above twelve hundred years standing, and confirmed concurrently by all Divines to this day, is, That Non tollitur peccatum nisirestituatur ablatum; No restitution, no remission. And our own Church tells us in the second exhortation before the Communion: That without readiness to make restitution, and satisfaction for wrongs done, the Sacrament as often as you come, doth nothing else but increase your damnation.
Fourthly, If you were moved by the Ministery, to restore every halfe penny that you have any waies, at any time got wrongfully, or by any wicked meanes, or that you detaine unjustly from any man: And then casting your eye backe, and considering, How you are growne hastily rich, and by what waies you are come to a great deale of wealth, should finde very foule workes: would you not force your selves by a strong counter-plea of carnall reason, not to beleeve the point, and thinke it extreame madnesse at the instance, and prating of a precise companion, which understands not the world (for so or in the like manner would you speake) to part perhaps with a good part of ⟨p. 252⟩your estate? And yet Austins Rule of above twelve hundreth yeares standing, and confirmed concurrently by all Divines to this day, is, That Non tollitur peccatum nisirestituatur ablatum; No restitution, no remission. And our owne Church tels us in the second exhortation before the Communion: That without readinesse to make restitution, and satisfaction for wrongs done, the Sacrament as often as you come, doth nothing else but increase your damnation.
Thus might I pass through all the points of Sanctification, and passages of holy life: And all the great men of the world, either in Learning, Wealth, Nobility, or Wisdom according to the flesh, would pass these censures upon them, and entertain conceits of them proportionable to that of Nicodemus about the New-birth. They will not become fools in the Apostles sense: And therefore they are soaked, and fast fettered in the gall of bitterness, and bond of iniquity; and that above ordinary.
Thus might I passe through all the points of Sanctification, and passages of holy life: And all the great men of the world, either in Learning, Wealth, Nobility, or Wisedome according to the flesh, would passe these censures upon them, and entertaine conceits of them proportionable to that of Nicodemus about the New-birth. They will not become fooles in the Apostles sense: And therefore they are soakt, and fast fettered in the gall of bitternesse, and bond of iniquity; and that above ordinary.
Thirdly, All ye great ones of the world in the sense I have said, As ye are very wise in your own conceits, and it may be truly so according to the flesh, so you are self-conceited, and soul-cozeners about your spiritual state. For you think all better then you, too precise, and all worse then you too profane; and your selves only to have happily hit upon the golden mean; and pitch upon that well-tempered moderation in Religion, whereby you may enjoy temporal happiness here, and eternal hereafter. Sleep in a whole skin (as they ⟨p. 253⟩say) and with a good conscience: Live the life of pleasures, and die the death of the righteous. Whereas to be so conceited, is the very complement and perfection of folly: And the very same attempt as to make two parallel lines to meet. You think ye have a reach beyond the Moon: To lie in some sweet sin, and yet to nourish in your selves some hope of salvation. To have two heavens, one in this world, and another in the world to come, which was never heard of: to wear two crowns of joys: whereas JESUS CHRIST himself had the first of thorns. But alas! Beloved, if you be saved in this condition, you must have a new Scripture, and there must be found out another way to heaven, then any of the Saints ever went since the Creation or shall do to the end of the world. And therefore we may say of you as Quintilian some where, of some deluded with an overweening conceit of themselves. That they might have proved excellent Scholars if they had not been so persuaded already: So if you did not think falsely, your selves safe already, you might be saved. But while you thus hug the golden dream of your mistaken states to GOD-ward like the Pharisees, the very Publicans and Harlots shall go into the Kingdom of heaven before you, Matth. 21. 31.
Thirdly, All ye great ones of the world in the sense I have said, As yee are very wise in your own conceits, and it may be truly so according to the flesh, so you are selfe-conceited, and soule-couseners about your spirituall state. For you thinke all better then you, too precise, and all worse then you too prophane; and your selves onely to have happily hit upon the golden meane; and pitch upon that well-tempered moderation in Religion, wherby you may enjoy temporall happinesse here, and eternall hereafter. Sleepe in a whole skin (as they ⟨p. 253⟩
Fourthly, you that are great in the world in the four forenamed respects, and meant in the Text; cannot possibly down with, and digest downright dealing and the foolishness of preaching as it is called, vers. 21. And that utterly undoes you. ⟨p. 254⟩You like well enough, nay and much approve, and applaud such Sermons as King JAMES censures, in the reasons of his directions for preaching, &c. which he there calls a light, affected, and unprofitable kind of preaching, which hath been of late years (saith he) taken up in Court, University, City, and Country,—whereby the people are filled only with airy nourishment, &c. and I warrant you, not especially hating to be reformed or disquieted, for these are not wont to discover your consciences, nor disturb you in your present courses, they never terrify you with any forethought of the evil day, neither torment you before the time: but now let a man come with the foolishness of preaching, by which it pleaseth GOD (saith the Apostle) to save them that believe, with demonstration of the Spirit, and of power, and come home to the conscience: if he suffer not Satan to revel in the blood of your souls without resistance, nor see you post furiously towards eternal fire, but will tell you that the pit of hell is a little before you: In a word, if he take the right course to convert you, and show you therefore only your spiritual misery, that you may be fitted for mercy, &c. O such a fellow is a dangerous man, a terrible and intolerable Teacher, able to drive men to distraction, despair, self-destruction; he breaths out nothing but damnation, and his searching Sermons are as scorching as the very flames of hell! Fit phrases for the Devil himself, railing in a drunkard, or scoffing Ishmael against faithfulness in preaching; and if you know where or ⟨p. 255⟩when such men preach, (and it may be you entertain some intelligence for that purpose to prevent the torture) you will not, you dare not hear them for your hearts, except you cannot decline it for stark shame; or for a time or two to satisfy your curiosities, but as S. Paul saith, you become their enemies, because they tell you the truth:
Fourthly, you that are great in the world in the foure forenamed respects, and meant in the Text; cannot possibly downe with, and digest downeright dealing and the foolishnesse of preaching as it is called, vers. 21. And that vtterly undoes you. ⟨p. 254⟩
Now these come by their purity by preaching the Word. Now saith CHRIST, ye are 〈non-Latin alphabet〉, cleane by the Word which I have spoken unto you, Ioh. 15. 3. The Word must first illighten, convince, and cast them downe: so that out of sight of sinne, and sense of divine wrath, being weary, sicke, lost, wounded, bruised, broken-hearted, (these are Scripture-phrases) and thereupon casting their eyes upon the amiablenesse, excellency, ⟨p. 246⟩and sweetnesse of the LORD IESVS, and the Allsufficiency of His bloud to cure them, resolve to sell all, to confesse and forsake all their sinnes, not to leave an hoofe behind: and then taking him offered by the hand of GODS free grace, as well for an Husband, Lord, and King, to love, serve, and obey Him, as for a Saviour to free them from hell. They put on with the hand of faith the perfect purity of His imputed righteousnesse, attended ever with some measure of inherent purity, infused by the sanctifying Spirit, and after entring the good way, their lives are ever after pure and holy. These are CHRISTS 〈non-Latin alphabet〉, and the Puritans I meane. And these men of purity some never meane to be: nay, they heartily hate the very image of IESVS CHRIST in them, they speake spitefully against them, David was not onely the drunkards song, but those also that sate in the gate spoke against him: they are your musicke, and matter of your mirth; I am your musicke, saith the Church in the person of Ieremie, Lam. 3. They will many times call upon a roguish vagabond at your feasts to sing a song against them, whom they should rather set in the stockes; they are transported, and inwardly boyle with farre more indignation and heart-rising against their holinesse, purity, precise walking, and all meanes that lead thereunto, though enjoyned upon paine of never seeing the face of GOD in glory: than more1 simple, poorer, and meaner men; and that's a reason2 3they sticke faster in the Devils clutches than4 they, and that few of them are called, converted,5 ⟨p. 247⟩and saved, according to my Text.