Selected quad for the lemma: lord_n
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A96530
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Six sermons by Edw. Willan ...
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Willan, Edward.
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1651
(1651)
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Wing W2261A; ESTC R43823
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143,091
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187
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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 mâ—a S. Hieron in vit Hilar. Luke 2. 29. 30. Octogenarius ille ceciâ—it â—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 â—anquam peregrinus ad illam Sanctorum omnium patriam â—estinabat S. Ambros de â—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 iâ— 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
Heresies and Blasphemies was made doth call them so Psal 82. 6. And God forbid that they should be like to Idol gods Which have eyes and see not ears and hear not and hands but strike not I have both heard and read a story related as from the See Arch-bishop Curles Sermon upon Hebr. 12. 14. Pen of Plutarch of a certain Virgin that had many Suters and every one pretended an onely right unto her All could not have her and therefore they resolved to pull her in peeces Now me thinks Religion is like that Virgin many pretend to be good-willers to it and every meer pretender to it claims the whole right of it The Papist saies Religion is his The Brownists saies 't is his And so sayes every kinde of Anabaptists And every sort of Familists All cannot have it as they would and therefore they endeavour to rent it all in peeces that the true Protestant may not quietly enjoy it Thus the life of Religion is in danger and must needs be lost unlesse the Magistrate with the sword of Justice in his hand will shew the Justice of that sword and doe the Protestant right by defending his Religion Tirannis non est impedire novationes in Ecclesia orthodoxa Videlius dePruden Ver. Eccles l. 3. c. 4. 1 Kings 13. 16 c. King Solomon could certainly conclude that she was not the true Mother of the living Childe that was for the dividing of it And any Magistrate may conclude as certainly that they are neither Fathers nor Mothers nor Brothers nor Sisters nor any way allyed to Religion but meer aliens that are either for dividing of it or dividing from it You then that have the over sight of such a City as this be not over-seen to lose your own Soules by conniving at Acts 18. 17. Sine zelo nec Religio conservari propagarii nec tentationes vel spei vel metus superari possunt Videlius de Prudent Ver. Eccles l. 1. c. 3. the losse of thousands Be not Gallio's at such a time as this in such as a case as this in such a City as this But be as zealous for the Truth as any can be for Errours Be as watchful for the Church as others are against it Be for the Lord and he will be for you Zeale for the Lord does wâ—ll in any man but better in the Magistrate Qui non zelat non amat He that is not zealous for the City of God and for the God of the City loves neither as he should Oh love the Lord and love the place where his honour dwelleth love the worship of the Lord and the place of his worship and the time for worshipping of him in the place of worship Love the Levit. 19. 30. Psal 93. 5. The Parliament hath done the Lords Day right by that Ordinance April 6. 1644. for the strict observance of the Day John 2. 14 c. Si quis domum Dei contemptibilem esse conventus qui in ea câ—lebrantur Anathema sit Carranza Concil Gangr Can. 5. Lords house and the Lords day holinesse becometh both let not prophanenesse come into either lest it enter also into mens souls If we have neither a set time nor a setled place for solemn worship we shall quickly have no worship And if we lose the worship of God amongst us must we not look to lose the Lord himself from amongst us And if we lose him can we save our selves Must not our soules be lost if he be lost that should save them Let us keep his Day and keep his House to keep him in his house amongst us When our gracious Saviour was upon the earth his pious zeale for the place of publike worship did even compel him to whip the prophane Hucâ—sters out of the Temple And were he now upon the earth his zealous Piety might be compelled to whip some Hucksters with other prophaners of his Sabbath into his Temple And yet it may be he would whip them out again for comming prophanely thither or committing prophanenesse there Many are so greedy of worldly gains that they cannot forbeare their Huckstering upon the Sabbath they lose a greater good for the gaining of a little goods They lose the Time and Means of gaining goodnesse and gaining godlinesse Godlinesse is great gain But alas their gaines by hapering at home are smal and inconsiderable What if they Vbi salutis damnum est illic utique jam lucrum nullum est Eucher Epist ad Valerian gain much What if they gain as much as all the World if they must lose their Souls their gains can no way recompence them for their losse There can be no profit in such gains For What is a man profited if he shall gaine the whole world and lose his own soule FINIS The Pious Convert A FAST SERMON As it was Preached at Great Bealings in SUFFOLK By Edw. Willan M. A. C. C. C. in Ca. Luke 5. 32. I came not to call the Righteous but Sinners to repentance Matth. 3. 8. Bring forth therefore fruits meet for repentance Seneca Tragaed 8. Quem paenitet peccasse pene est innocens LONDON Printed for RICHARD ROYSTON at the Angel in Ivie-lane 1651. To the Worshipfull ALMOT CLENCH Esq His very loving Friend and Kinsman SIR YOV cannot but know by whom this Text was given to me But I cannot know to whom this Sermon may be given so rightly as to the Giver of the Text. Give me leave then to give that to you a second time and by a second way which hath been yours from the first Why should it not be yours in your Hands as well as yours in your Head and yours in your Heart The Text was very well taken from his hands that gave it And I will hope that those hands which gave the Text will take the Sermon so Indeed I must needs say the Text was very worthy to be accepted But so I dare not say of the Sermon But if you please to take it as it is it is as it was It was yours from the Pulpit at the first And yours for ever it must be from the Presse by all the right that may be I have minded you already of your Interest in the Argument But I suppose I need not minde you of your Interest in the Author Who is Sir Your Worships humble Servant and poor Kinsman Edw. Willan The Pious Convert Ezekiel 18. 32. Wherefore turn your selves and live ye IT was not I that chose this Text for this Time nor was it this Time that chose this Text for me Yet choice it was not chance that put me at this Time upon this Text or this Text rather upon me I cannot chuse but like and love the choice from him that made it and say My lot is faln to Psal 16. 7. â—n a faire ground It is a Text as fitly chosen for these â—es as may be We cannot yet say that the Times are turâ—g yet may we say