Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	world_n	worth_n	116	3	8.5229	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96530	Six sermons by Edw. Willan ...	Willan, Edward.	1651 (1651)	Wing W2261A; ESTC R43823	143,091	187

celeberrimus Volateran Anthropol Homeri duo fuerunt Volateran Anthropol l. 17. approved Historiographers to Homer the Prince of Poets and other famous Wits that were his followers That Poeticall Paradise the Elysian Field could make a Pagan give his longum vale to this present world with notable resolution And shall not the reall pleasures of the Celestiall Paradise the fulnesse of joy in the glorious presence of God encourage a Christian at his death to depart as comfortably as a faithless Grecian Why should Fantasie in a Heathen be more powerful than Faith in a Christian Is not that company as good which we beleeve to be in the glorious presence of God as that which he imagined to be in Elysio Campo And are not the joyes as many and as great Why then should not every true Beleever cheare up himselfe at his departure by thinking of his going to S. Peter S. Paul S. James S. John and to all that glorious Company of Apostles in that presence of God And of his going to Elias and Elisha and Isaiah and Ezechiel and to Daniel and all that goodly fellowship of the Prophets And of his going to S. Steven the Proto-Martyr and to Ignatius and to Justinus and to our Cranmer and our Ridly and our Hooper and our Taylor and all that Noble Army of Martyrs And of his going to that Reverend Patriarch Abraham the Father of the faithfull and to Isaac and to Jacob and to all the holy Patriarchs in the Kingdome of God And of his going to the holy Angels and Arch-Angels and Thrones and Powers and Principalities and to the Spirits of all just Men made perfect Who can thinke of Hebr. 12. 23. being thus transported and not be transported with the very thought of it Surely it must needs be a very Consolatory Viaticum to the soule of a dying Christian to thinke of exchanging Earth for Heaven and the sordid Company of Sinners for the sweet society of Saints Who can thinke of Reigning with holy David and good Quae dementia est amare pressuras poenas lacrymas mundi S. Cypr. de Mortal Egredere anima m●a S. Hieron in vit Hilar. Luke 2. 29. 30. Octogenarius ille ceci●it ●lor Draxel Zodiac Christian Josias and with Christ Jesus himselfe in his Kingdome of Glory and still desire to bee subject to his owne corruptions and the corruptions of others Hee that thinkes upon the fullnesse of joy in the presence of God and the pleasures at his right Hand for evermore can never wonder that old Hilarion should entreate his owne soule to be packing thither When Swan like Simeon had but seene his Saviour in his state of Humiliation hee could not chuse but sing his nunc Dimittis Lord now lettest thou thy servant depart in peace according to thy word When his Saviour and ours was come into this World and hee had taken him into his Armes hee desired leave then of the Lord to take his leave of the World that so he might leave his soul in the Armes of his Saviour And they that have seen their Saviour by the eye of Faith as now hee is to be seen in his state of Exaltation and have embraced him in Augu. de Civit. Dei l. 19. Psal 39. 12. Et ideo ●anquam peregrinus ad illam Sanctorum omnium patriam ●estinabat S. Ambros de ●on Mort. the Armes of their afffections can never be unwilling to depart in peace that with the God of Peace and Prince of Peace they may have peace in life eternall and eternall life in peace as S. Augustine turnes it very wittily Are we not all Pilgrimes here and are wee not allmost lost in dangerous wayes and desperate Times Who then can chuse but wish himselfe at home Caelum Patria Christus via vita nostra deambulacrum Heaven is our Home Christ is our Way thither and this life is our Walke Our Home is pleasant our Way perfect but our Walke painefull Yet there is a necessity of our Walke and there is Adversity in our Way But there is Felicity at our Home Wee are all here upon our Walke And wee all have heard of our onely Way and who does not John 14. 6. Heb. 10. 20. wish with all his heart that he were at home I 'le speak even all your Errands in a word and send you homeward Remember whither yee are going and stay not by the way for feare it be too late ere yee get home Remember your Way and stray not from it for feare yee lose your selves and never come neere home But be sure to keepe your Way and be content to travell hard and yee may be sure ere long yee shall reach home and receive a wellcome home by all the Saints in Glory and a Crowne of Glory by Christ our Saviour and the fullnesse of joy in the Presence of God and pleasures at his right Hand for evermore Amen Amen * ⁎ * FINIS A SERMON OF THE WORLDS VANITY AND THE SOVLS EXCELLENCY Preached in the Cathedral Church of Saint Paul in the fore-noone Octob. 9. 1642. By Edw. Willan M. A. C. C. C. in Ca. Homer Iliad 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for RICHARD ROYSTON at the Angel in Ivie-lane 1651. TO The Worshipfull Robert Style Esquire his ever honored Patron AND To the Right Worshipfull Robert Aylet Dr. of Law and one of the Masters of the CHANCERY Gentlemen THis Sermon was appointed for the Crosse But I hope there is no crosse appointed for this Sermon It came not at the Crosse when it was preached And I hope no crosse shall come at that when it is printed It took sanctuary in the Quire and so was delivered to an extraodinary multitude of Hearers But i● now requires another kinde of sanctuary to be delivered from the multitude of ordinary Censurers Your kinder countenances may prove such a sanctuary to it It is a Sermon of Merchant-Adventurers and it hath made me a Venturer though no Merchant And in this Paper-bottome I have made a twofold Adventure The first is of this Tendry of Respect and Service to your Worships for the gaining of your favours for the Protection of the other And that other is not an adventure of a Soule for the gaining of the World but of a Sermon about the World and the Soule into the World for the gaining of Soules And your joynt favours as I conjecture may prove a very safe Convoy to it thorow the World Caeptis aspirate It was the one of your good Worships which called it then unto the Pulpit or caused it to be called thither And it is the other that hath now called it unto the Presse or occasioned the Printing of it And now whose shall I call it It might sometimes have been called mine But it hath been miscalled I know not whose I remember well I heard the Character of a

derision of men and the very Outcast of the people That he should take upon him the forme of a Servant and vouchsafe to be a Servant of servants To be mocked of many to be hated of most to be forsaken of all at last Yea more that he should asself the blame and shame and sufferings of all the sinnes of man Of man that was his enemy of man that hated him That he should die for man and die the worst of deaths too the death of the Crosse a painful death a shameful death an hateful death a cursed death And more yet That he should suffer as many Torments of Hell it self as might save man from being tormented for ever Can we think that he the Sonne of God begotten of the Father of Wisdome yea begotten of the Wisdome of the Father should dote on Man to very folly and do and suffer this even all this for a toy for a trifle for a thing of nothing Surely he did highly prize the Soul of man or he would never have done and suffered so much to redeem it Too many there be indeed that make too little reckoning of their Soules For all they do so that adventure the losing of them for the gaining of the World Indeed if man had many Soules the losse of one were not so much as it is now that he hath but one The losse of one is the losse of all of himself and all And that is the second Circumstance concerning this Commodity Exported to be considered The Number or Quantity His one Soul in the singular number When a cunning Merchant hath but a small quantity of some special Commodity he knows then what he hath to doe he makes his price accordingly or rather he knows not what price to make of it he thinks he can never ask enough especially if these five Circumstances be coincident with the smalnesse of the Quantity First if it be such a kind of Commodity as that he may be sure he can get no more of the same kind if he parts with that he hath Secondly if it be such a Commodity as he cannot be without if he desires to have a being such a Commodity as he can neither trade for the World nor subsist in the World without it Thirdly if it be a Commodity received from a Friend and Keep thy soule diligently Deut. 4. 9. such a Friend as he ought to love above the World and that Friend gave it to him to the end that he might keep it for his own endlesse good and for his sake that gave it to him Fourthly if it be such a Commodity as doth exceed all For it cost more to redeem their soules so that he must let that alone for ever Psal 49. 8. What shall he give in exchange Intelligere oportet de anima perdita Jansen prices that can be given by this World for it And lastly if it be a Commodity that cannot be regained by any man that hath parted with it although he would part with all back again that he took for it and give even all that he had before to boot Now all these Circumstances do concurre with the Singularity of the Soul For 1. A man can never get another Soul when his own is lost 2. A man cannot subsist without his Soul he could not be a Man but for his Soul it is Soul that makes him so 3. It was the Lord himself that gave his Soul unto him and for his sake he ought to keep it and he gave it him to keep untill that he should come and take it to himself again 4. It is of worth above the World And lastly nothing in the World can ever redeem it if it be lost or laid to pawn The losse must needs be great And how great soever it be that man that hath lost it must beare all the losse no man can be partner with him because it was his own soul and onely his That 's the third Circumstance to be considered and it is very considerable It is his own Soul Others can have no share with him in the substance of this Commodity thus exported and therefore can they not be sharers with him in his losse of it Others may have their hands in the losse of this Soul and so may be punished with the losse of their own for it yet will their losses no way lessen his His soul was all his own before he parted with it and all the losse must be his own for parting from it A great losse it must needs be unto him It is the losse of his greatest good and with that the losse of all his goods Yet for the gaining of wordly goods too many adventure the losse of their souls Some Merchants have adventured much and have gained more they have adventured with their goods and have saved themselves But others have lost both their goods and themselves by the like adventures Some men have adventured far for the gaining of the World and have come home again to themselves without losing their Souls But others have lost them by adventuring of them Some men lose their Souls by adventuring of them Some others sell them and so lose them And so we are fallen upon the third particular the Merchandise it self or the Negotiating of the Trade And in this negotiating of the Trade there are both gaining losing Gaining of the World and losing of the Soul The gaines are great gain the whole World But the losse is greater and lose his own Soul He that sells his Soul for the whole World makes but an ill bargain for himself He is a loser by the bargain and such a loser that his very soul may be said to be lost though he sells it because he sells it so much under foot There are two Wayes to lose the Soule by selling of it The first by Whole-sale The second by Retaile Men may be said to sell and lose their souls by Whole-sale when they take some great reward of iniquity for them and so Iose them all at once And they may be said to sell them by Retaile when they forfeit and lose them by little and little There are Minuta peccata saith S. Austine peccadillio's little S. August de de Cevit Dei l. 2. cap. 32. sinnes And there are Peccata conscientiam vastantia Conscience-wasting sinnes great offences The Soule may be lost by one of these or it may be lost by a multitude of those It is traded away by Whole-sale when it is lost for one grand offence And it is traded away by Retaile when it is lost for many minute offences St Bernard calls these Venialia S. Bern. de praecep dispen cap. 14. and those greater Criminalia but these Venials are made Mortals when a mortal man allows them in himselfe and himselfe in them and so multiplies them upon that stock of allowance St Austine compares these smaller sinnes to the graines of Sand and to the smallest drops