Selected quad for the lemma: heaven_n
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A68403
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The ioy of Ierusalem and woe of the worldlings. A sermon preached at Pauls Crosse the 18. of Iune. 1609. By William Loe Batcheler of Diuinity.
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Loe, William, d. 1645.
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1609
(1609)
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STC 16685; ESTC S102897
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35,331
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132
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teacheth vs when he saith Learn of me for I Mat. 11 29 am meeke and lowly in heart and yee shall finde rest vnto your soules Lastly in bearing the Crosse not a woodden Crosse or a golden crucifixe or an Agnus Dei or any such Romish rudiment or guileful merchandize but a constant purpose of holie life which is indeed the bearing of the Crosse for 2. Tim. 3. 12. whoso will liue godlie in Christ Iesus shall suffer persecution and haue crosse as much as his backe will beare which crosse wee must take vp not auoide or shun and follow Christ Iesus The second reason is taken from God the fathers possession of vs in these words for they are thine We are God the fathers whether wee looke backwards or forwards backwards both by Ioh 15. Election and also by Creation By Election for so it is said You haue Eph. 1. 4. not chosen mee but I haue chosen you and that before the world was By Creation so saith the Psalmist Thy hands haue made mee and fashioned me and in such an admirable Psa 119. 73 manner as hee hath denied to all others his creatures for hee hath made vs after his owne Image If we looke forward wee are his by Sanctification and Glorification By Sanctification for so he saith to the church of Laodicea Behold I stand at the doore and knocke If any man heare my voice and open the doore I Apoc. 3. 2â— wil come in vnto him and banquet with him and he with me What is this knocking but his calling vnto vs by his word workes and benefits what is this doore but the closet of our hearts what is this hearing but our obeying what is this opening but the readinesse of our soules My heart is ready saith Dauid This comming into vs but his being in vs by his holie spirit whereby he taketh liuery and seison of vs What this banquetting he with vs and we with him but the continuall feast of a good and a godlie conscience And by Glorification wee are his for his wee were we are and shall be for euer and euer All the promises in Christ 2. Cor. 1. 20 being Yea and Amen Attend then the summe of both the reasons We are the gifts of GOD to his sonne therefore his freely supremo iure in the highest right Paul precheth it in one verse by a most heauenlie and diuine speech of degrees where hee saith All things are ours and prooueth it by enumeration of particulars in an admirable gradation Whether it bee 1 Co. 3. 21. 22. 23. Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come euen all are yours and you Christs Christ Gods Oh holie honour oh diuine consolation Behold I say and looke with your eies of faith vnto this angelicall dignitie and bee rauished in the spirit with this surpassing and exceeding fauour of God in giuing vs wretches vnto his Sonne as if his Sonne were not compleat without vs as if there were no better things to bestow in the whole frame of nature vpon his beloued then vs miserable dust-creeping creatures And as though hee had forgot all other creatures of heauen and of earth and set his eie of fauour and affection vpon vs onely Man and Angels fall the Angels Iud. ver 6. are reserued in chaines of darkenesse vnto the great day of the Lord. But for man he ordained a Sauiour remembred wherof he was made according to his tender compassion multitudes of his mercies saued him and gaue him to his Sonne that through him hee might haue fauour toward man delight in him and bee one with him O ye blessed of the Lord note then in the first reason that God giueth to his Sonne no prophane Atheist cursed Achrist or irreligious wanton or that person who shall say in his heart religentem esse oportet religiosum nefas as if it were a piaculum to be deuoutly religious 2. Nor any remisse and carelesse companion who hath as much care of his brothers soule as of his owne and saith in Cains cursed voice Am I my Brothers keeper no indeed how can he bee his brothers keeper when he hath no regard of his owne keeping who can suffer Christ to bee crucified daily before his eies and not bee mooued therewith 3. Nor any imperious ruffian for God resisteth the proud 4. Nor any such as flie the Crosse who would with Balaam die the death of the godly but will not liue their life would haue Angels in their end conuey them into Abrahams bosome but all their life care not for God nor Angell Saint nor Diuell And further learne out of the second reason 1. Of your Election That hee hath elected you in Christ which excludeth all merit Ephes 1. 2. That hee hath chosen you in himselfe therefore hee found nothing in vs worthy of election or remembrance 2. Of your Creation that wee wholly giue ouer our selues vnto him who hath made vs that we may bee guided and ruled by his holy and heauenlie directions 3. Of our Sanctification that wee quench not the 1. The. 5. 19 spirit of Gods good motions that he kindleth in vs nor despise that blessed grace whereby we are sealed to Saluation 4. Of our Glorification that we set our affections on heauen and heauenly things not Col. 3. 2. on earth and earthly things but seek those things which are aboue where Christ sitteth at the right hand of God Thus by degrees haue we ascended Iacobs ladder lifted vp our thoughts vnto the highest heauens euen to our holy and heauenly Mediator Christ Iesus And now I must end this Song of Sion the diuine solace of the religious soule and descend from heauen to earth euen vnto the second generall part the woe of the worldlings in these words I pray not for the world Wherin note three obseruances 1. The person I. 2. The exception I pray not 3. The designation for the world First of the person As in the former part wee considered him in his name and nature so now let vs looke vpon him in his offices to cleere the obiections of Cauillers namely how it is consonant to his diuine offices of King Priest and Prophet that hee should not pray for the world First then of his kingly office How sorteth it therewith that he being a King should come into the world and not pray for it Indeede some erroneous Iewes dreamed that the kingdome of the Messias should bee a temporall estate And there were a rout of heretikes called Herodians flatterers in Herods Court who pretended Herod to bee the true and vndoubted Messias Yea the very Disciples of Christ also were in a quandarie of this surmise when they asked Christ whether now he would restore the Kingdome to Israel Act. 1. 6 But Christ himselfe answereth this obiection very plainely where he saith That his Kingdome is not