Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	amen_n	holy_a	spirit_n	2,457	5	4.3035	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04574	The way to glory, or, The preaching of the Gospell is the ordinary meanes of our saluation wherein is shewed what difference there is betweene the text of the Gospell, and the preaching, exposition, and glosse thereof : with a confutation of our aduersaries opinion, that the Popes defining and expounding Scriptures ex Cathedra, is to bee beleeued as vndoubted truth ... : herein also is shewed the dignity and necessity of the office of preaching the Gospell ... : preached in the Cathedrall Church of S. Paules, for the Crosse sermon, the tenth of December, 1620 / by Ro. Iohnson Bachelour of Diunity.	Johnson, Ro. (Robert)	1621 (1621)	STC 14693.5; ESTC S2160	25,362	56

our glory Answ It is his glory and our glory also It is his glory as he is the Head it is our glory as we are his members and haue vnion communion with the head It is his glory as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Head of the Corner It is our glory as we are ex aedificij latere of the building belonging to that Head It is true then that wee are called by his Gospell in this world to obtaine his glory in the life to come which glory of Christ is his by inheritance it is ours by his merits And the glory of Christ is seene in three thing In eminentia in praeeminentia in coeminentia Aquin. in Cant. in eminentia coeli in praeeminentia Angeli in coeminentia Patris excelsi In eminentia coeli cuius fruitur claritate in praeeminentia Angeli quem praecedit dignitate in coeminentia Patris excelsi cui aequalis est Maiestate The glory of Christ is illustrious in his eminency in his preheminency in his coeminency in his eminency of heauen in his preheminency of Angels in coeminency with his Father in his eminency of heauen whose glory hee doth enioy Heb. 1 in his preheminency of the Angels whom he excells in dignity in his coeminency with the Father with whom he is equall in Maiesty For Ego et Pater vnum sumus I the Father am one Iohn 10. and to the participation of his glory wee are called and to his eternall glory and here in the text to obtaine the glory of euerlasting life 1. Pet. 5.10 and to haue communion with our Lord Iesus Christ in his Kingdome Now as concerning this great and glorious place the Kingdome of Heauen there are many great and excellent Titles and attributes giuen vnto it in holy Scripture to expresse the glory therein contained but yet none beyond this here in the text It is called a Life a Kingdome an Inheritance a Glory A Life Iohn 5.24 and such a life as is not subiect to death a Kingdome and such a Kingdome that cannot be shaken Luke 12.32 Feare not little Flocke it is your Fathers pleasure to giue you a Kingdome There can be no ruine or deuastation Great earthly states are subiect to change and alteration by priuate sedition or publike hostility according to that of the Poet Hor. Ode 2. Saepius ventis agitatur ingens Pinus et celsae grauiore casu Decidunt turres feriuntque summos fulmina montes Which verses may thus be turned To stormy tempests subiect are the Pine and Cedar tall The turrets high as mountaines by are subiect to a fall For in all the Antiquaries it is to be obserued Dan. 2. Iustine Sleydan de quatuor Monarchijs that earthly estates are most subiect to change and are often times ouerturned and translated to others as we see it come to passe in all the foure Monarchies Caron Chron. Astyages the last of the Medes ouercome by Cyrus the first Monarke of the Persians Darius vltimus Dan. 2. Dan. 6. the last of the Persians ouercome by Alexander the first Monarke of the Greekes The Monarchie of the Greekes soone mangled and rent in pieces by the Feffees of Alexander Seleucus Ptolomie Antigonus and Cassander who making warre each on other were at length ouercome by the Romans first in the person of Iulius Caesar who aimed at a Monarchie and then afterward in the person of Octauius Augustus who established the same The Monarchie of the Romans though not worthy of that Title Amand. Polan in Dan cap. 2. neither doth Amandus Polanus vpon Daniel allow thereof because of the tyranny done to the Saints of God in the time of the Primitiue Church vntill the time of Constantine the Great the same being also diuided amongst the three sons of Constantine the Great Constantine the elder Constans and Constantius They perished all by vnnaturall dissension and so it became deuolute to Iulian the Apostate Nephew and sisters sonne vnto Constantine the Great Afterwards it was oftentimes oppressed by the Arians and other heretikes sometimes a great part thereof vsurped by Mahomet and the Turkes sometimes disordered and diminished by the power of vsurped transcendency sometimes translated from the Greekes to the French Caron Chron. De quarta Monarchia as in the person of Charles the Great the sonne of Pipine the Vsurper afterward became electiue in the time of Otho the third for want of issue male and at length that same Lapis abscissus è mōte sine manibus Dan. 2.24 That stone that is cut out of the Mountaine without hands shall dash all these earthly Kingdomes in pieces Ibidem For it shal strike the Image vpon the feete that are of iron and clay and breake them in pieces like a potters vessell Psal 1. But this Kingdome of Glory that is here spoken of in my text shall neuer bee shaken shall neuer bee subiect to any deuastation change or alteration Thirdly it is called an Inheritance and an Inheritance immortall 1. Pet. 1.4 vndefiled and that fadeth not away but which is reserued for vs in heauen Lastly it is called a glory and such a glory 2. Tim. 4.8 as is a Crowne of Glory Now what is it that we can desire that Here we haue not Doe wee desire a life Here it is and such a life as is not subiect to death Doe we desire a Kingdome Here it is and such a Kingdome that cannot bee shaken Do we desire an inheritance or a glory Here they are all aboue all that can be either wished or desired Aug. lib. de Trip. habit For regnum Dei est plenum lucis laetitiae beatitudinis et gloriae quod nec dici nec excogitari potest The Kingdome of heauen is full of light ioy blessednesse glory which neither can be spoken of nor imagined And to this glory of Christ here in my text we are called And so saith S. Iohn Dearely beloued 1. Iohn 3.2 now we are the sonnes of God but yet it doth not appeare what we shall be and we know that when hee shall appeare we shall be like him for wee shall see him as he is How shall we be like him Not with a s●●ut of Dignity and Equality in Glory but of similitude and quality we shall be like him in glory subordinately because we are heires annexed with him in Glory Rom. 8.17 as wee are here annexed with him in sufferings we shall be there annexed with him in glory If we suffer with him we shall also bee glorified with him To conclude this point If of that earthly Ierusalem such glorious things were spoken Psal 87. Very excellent things are spoken of the City of God how much more glorious things might be spoken of that heauenly Ierusalem which is aboue Gal. 4. and which is the Mother of vs all where are such glorious Citizens and one God of Glory instar omnium amongst them all and aboue them all Happy are the people that be in such a case yea Psal 144. blessed are the people that haue the Lord for their God And therefore Exhort since Glory shall be the end and reward of all those that obey the Gospel let vs yeeld our obedience thereunto considering on the one side what shall be the end of those that obey not the Gospell of God namely 1. Pet. 4.17 2. Thes 1.17 That he is comming in flaming fire rendring vengeance vnto such as know not God and which obey not the Gospell of our Lord Iesus Christ And considering also on the other side that if our conuersation bee as it becommeth the Gospell of Christ Phil. 1.27 that hee is comming with a reward in his hand to giue to euery one at his comming Reu. 22. a Life a Kingdome an Entrance and a Glory euen his owne Glory which is spoken of heere in the Text. Let vs therefore Beloued ayme at this Glory and runne at this marke of Glory with all might and mayne that is heere set before our eyes 1. Cor. 9.24 So runne that yee may obtaine Let vs not with Atalanta bee allured out of the way by the golden Apples either of that old crafty Hippomenes the Diuell or which the World or our owne concupiscence throwes in our way Let vs not for all this World 1. Iohn 2.16 nor for all the things in this World lose this place of Glory But let vs hasten vnto the marke that is heere fixed before our eyes euen the Glory of our Lord Iesus Christ where is life without death Light without darkenesse Ioy without ceassing and Glory without ending To which Glory as hee hath called vs heere in his Church Militant so hee bring vs thereunto in the Church Triumphant euen for his Sonne Iesus Christ his sake To whom with the Father and the holy Spirit bee rendred and ascribed all Glory Maiestie and Dominion this day and for euer Amen FINIS

saluation of our soules Lastly in acquisitionem gloriae to obtaine the glory of our Lord Iesus Christ is the period and end of all this worke for glory shall be the end reward of al that obey the Gospel of Christ Iesus Where we see our labor is not lost that we spēd in his seruice we shal not goe vnrewarded for working in his Vineyard for heere is the promised reward set downe for our encouragement that wee shall obtaine the glory of our Lord Iesus Christ Heere is then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Narration of our heauenly vocation and calling Part 1. by the preaching of the Gospell in which these foure circumstances offer themselues to our consideration First the Author of our calling Cir. 1. which is God hauing reference vnto the relatiue qui in the former verse he which elected you the same also calls you here in my text 2. the calling it self vocauit vos he called you Thirdly the Instrument or meanes of our calling and that is per Euangelium nostrum by our Gospell Lastly the end of our calling and that is in acquisitionem gloriae to obtaine the glory of our Lord Iesus Christ And first of the Author of our calling which is God He called you In the former verse and in this text the Apostle sets downe all the causes of our saluation The first is Gods Election from the beginning quòd ab initio elegerit vos Deus ad salutem that God chose you to saluation from the beginning The second is the sanctification of the spirit The Third heere in the text is the preaching of the Gospell per Euangelium nostrum By our Gospell The fourth and last is the terminus ad quem that leades vnto all glory In acquisitionem gloriae Domini nostri Iesu Christi To obtaine the glory of our Lord Iesus Christ And all these come from aboue Iames 1 and from the Father of lights so that here we learne Posito prima All the causes of our saluation both primary and secondary first and last the beginning progresse and ending are of and from God onely He it is onely which elected vs which called Rom. 8.30 which iustified sanctified and saued vs et fidelis est qui vos vocauit qui hoc etiam per ficiet Faithfull is hee which called you which will also do it 1. Thes 5.24 as he hath begun our saluation by election so hee will also finish the same by our vocation through the preaching of the Gospell thereby bring vs to obtain the glory of our Lord Iesus Christ Our duty therefore in this place Appli is to render the Apostles Debemus gratias semper in the precedent verse Wee ought to giue thankes alwayes vnto God for that from the beginning he chose vs to saluation from whom also all the causes of our saluation do come And with Dauid to sing a song of thanksgiuing vnto his name O thou most Highest Dauid had many songs in the praise of God hee had his Canticum laudis his Song of praise and thanksgiuing Psal 117. Praise the Lord all ye people and laud him all yee Nations And hee had his Canticum misericordiae his Song of Gods mercy My Song shall be of the mercy and louing kindnesse of the Lord with my mouth will I euer be shewing thy praise from one generation to another And he had his Canticum gratiarum actionis his Song of thanksgiuing I will alwaies giue thankes vnto the Lord his praise shall be euer in my mouth And therefore I will conclude this point with the Apostles Cui 2. Pet. 3.18 To whom bee glory and dominion foreuer and euer Amen I come to the second circumstance which is the calling it selfe in these words Vocauit vos He called you And here I neede not much stand to shew how many wayes this word Vocation and calling is taken in holy Scriptures As sometime it is taken for an externall ciuill vocation or calling as to be called to the office or dignity of a King to enioy the soueraignety 1. Pet. 2.13 which S. Peter saith is Officium praecellens or supereminens The supreame Office And this word alone layes flat in the dust the Popes vsurped transcendency ouer all which he falsly challengeth to himselfe Or sometimes it is taken for an external Ecclesiastical calling as to be called to the Office dignity of a Bishop 1. Tim. 3.1 which is Opus bonum a good worke and a weighty Or to be called to the Office of a Magistrate to punish wickednesse and vice and to mainetaine vertue All these are but externall callings vnto which both good and bad men may be called but yet not called inwardly with this spirituall and heauenly vocation and calling 1. Sam. 8 9. for so was Saule outwardly called to be a King Marke 14. August lib. de gra and Iudas outwardly called to be an Apostle but not inwardly called with this effectuall calling which is Doni non meriti gratiae non naturae from God and not from man the worke of Grace and not of Nature and this is primus applicationis Christi gradus our first degree in the schoole of Christ Description called by S. Augustine ingressus ad salutem et primus ad fidem aditus Our entrance to saluation and first approach to faith more especially it is Actio Dei efficax et gratiosa Definitio qua electi ex Dei beneplacito propter meritū Christi per Spiritum sanctum intus informantur ad preceptionem et communionem et gratiae et gloriae Dei The spirituall internall effectuall vocation and calling is the gracious and effectuall worke of God whereby his elect of Gods good will for the merit of Christ by the operation of his Spirit are inwardly informed for the receiuing and participation of the grace of God and outwardly reformed in their liues vnto good workes for his glory The efficient cause whereof is the good will of God the instrumentall cause twofold internall the operation of Gods Spirit externall the preaching of the Gospell Idem Vocauit vos per Euangelium nostrum he called you by our Gospell to the participation of grace in this life and glory in the life to come In this vocation which followes election as yee may see in these two verses for first God elected vs from the beginning vnto saluation and then heere hee calls vs in my Text we may obserue this position That Positio 1 as election goeth before vocation so effectuall calling alwayes followeth election and is the manifestation thereof For as the best way in a maine Land to finde out the sea Simil. is to walke by the riuer that runneth into the sea so he that would finde out his election let him walke thereunto by his calling as by a riuer running and flowing out of the sea of Gods election so that the best way to finde