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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

tythes to be due to Gods Ministers de iure of right although by reason of the corruption of times they were not in some ages paid de facto in deede as they ought to be And this is the very point if there were a thousand volumes written on this subiect What I haue said briefly hereon I returne it to Gods glory not seeking mine owne praise and leaue it to the Churches good and benefite not doubting but amongst a multitude of gaine-saiers some there will bee with wisedome and a good conscience to consider practise this truth And let all men take heede which goe about to defraud God and his Ministers of their right That that heauy cursse of God fall not on them and their children which is spoken of by the Prophet Malachy Mal. 3. To be curssed with a cursse for despoyling the Lord and his Ministers by this sacriledge And on the contrary let all such as by fearing God yeelde this obedience vnto him to their comforts likewise heere learne Ibidem vers 10. That he will open the windowes of Heauen vnto them and powre them out a blessing without measure And so with my prayers to almighty God for Sions prosperity I rest This 13. of Ianuary 1621. Thine in all Christian loue and kindnesse R. I. The way to Glory The Text. 2. THES 2.14 Whereunto he called you by our Gospell to obtaine the glory of our Lord Iesus Christ THis text is like the Oliue leafe which Noahs Doue brought in her mouth into the Arke in the euening Gen. 8.11 whereby hee knew the Flood ceassed the waters decreased and that saluation for himselfe and his family approached So is this Gospel which our Apostle S. Paule brings heere as an Oliue leafe vnto the Church of Thessalonica it intimates ioy and brings with it ioyfull newes as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply for it is the ioyfull embassie for the saluation of their soules So S. Paule calls it Verbum salutis The word of saluation Act. 13.26 Acts 13.26 Vobis hoc verbum salutis est missum To you is this word of saluation sent so it is defined by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.16 The power of God vnto saluation to euery one that doth beleeue to the Iewe first and also to the Greeke It is lux magna Esay 9.2 that great light illuminating the darkenesse of our vnderstandings It is sceptrum regni Heb. 1. ● the scepter of the kingdome of Grace to bring vs to the Kingdome of Glory Heere is Iupiters Nectar the more it is drunke of the more it runneth ouer heere is water to refresh vs wine to cheere vs and bread to strengthen our hearts heere is water Iohn 4.10 yea the water of Life who so drinketh thereof shall neuer thirst and yet the more he drinkes the more he may Esay 55. Rupert in Math. lib. 3. Omnes fitientes venite adiaquam 〈◊〉 aqua est euangelium in quo omnium spiritualium g●atiarum continentur mysteris All yee that thirst come to this water this water is the Gospell of Christ in which the mysteries of all spirituall graces are contained Exod. 16. Heere is that Manna et cibus bidu● feeding our soules in this life to that which is to come To be short heere is vera pax et tranquillitas animi true peace and tranquillity of the mind wherein you may solace your selues if you please It is S. Paule our diuine Orpheus wisedome to allure vs with the sweete melodious strings and tunes of his Gospell it should bee our delight to solace our selues therein Virg. eglo 1. for here he sings not syluestrem musam a countrey note but canticum diuinum a diuine song or Anthem wherein we cannot but take delight Whereunto he called you by our Gospell to obtaine the glory of our Lord Iesus Christ Not to stay any longer at the entrance of my text let vs go in and behold the beauty and glory therein contained and which way soeuer you cast your eyes there are most pleasant and glorious obiects to behold If you looke vnto the Author of our calling 2. Thes ● 13 he is glorious for it is he qui ab initio elegerit vos ad salutem in the precedent verse hee which chose you vnto saluation from the beginning and he is Rex gloriae Psal 24. the King of glory and Deus gloriae 1. Pet. 5. the God of glory which by his Gospell calls vs to obtaine his glory and the glory of our Lord Iesus Christ If you looke vnto the calling it selfe that is also glorious for what more glorious then to bee called and made the seruant of God Hee called you If you looke vnto the instrument or means of our calling that is glorious also for it is the Gospell the ministration of righteousnesse which exceedes in glory If you please to behold the end thereof it is here that terminus ad quem that leades vnto all glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To obtaine the glory of our Lord Iesus Christ Qui vocauit In this heauenly calling is first to bee considered the Author thereof which is God who is also the Author of our election and sanctification in the former verse So that all the causes of our saluation both primary and secondary both first and last are onely of and from him Reuel 1. who is said to be the first and last qui elegerit vos he which elected you in the former verse 1. Thes 5.24 idem vocauit the same called you here in the text Vocauit vos Secondly vocauit vos he called you and here wee see how almighty God doth euocate and call his Elect from the reprobate vntill which time there is no difference betweene them in respect of nature For vntill he called Mathew he was but a publican Mat. 9.9 Acts 9. vntill he called Saule hee was but a persecutor vntill hee called Zachee he was but a worldling vntill he called Peter he was but a fisher of fishes and not of men and fauoured not the things that were of God but the things that were of men Thirdly in the instrument or meanes of our calling which is per Euangelium nostrum by our Gospell that is per praedicationem Euangelij nobis commissam is to bee considered that the preaching of the Gospell is the ordinary meanes which God hath appointed to call vs to saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by our Gospell that is by our preaching the Gospell committed vnto vs hee called you to saluation And here also in this place may be obserued the dignity and necessity of the office of preaching the Gospell that it is neither so base nor so needlesse an office as many account of it For as the best men that euer were and God himselfe and his Sonne graced this calling Genes 2. Math. 9.35 so the necessity thereof is such that it concernes the

Patriarkes Carion Cron. That which may be gathered from thence is this That the consent of the orthodox Church hath power and authority to presse one to beleeue the Gospell and to be a Christian wee grant it but not to beleeue euery position and doctrine that a Church maintaineth especially against the truth of Scriptures Secondly at that time there were no such errors and superstitions in the Church of Rome as now there are Thirdly he that is read in stories knowes well that the Church of Rome then had not the primacy of all other Churches For the Patriarkes of Antioch Alexandria and Ierusalem did challenge a parity at least with the Patriarke of Rome before Phocas a murderer gaue it vnto him Therefore I conclude this point if any Church or any Angell from heauen Gal. 1. should teach and maintaine doctrine contrary to Scripture and the truth thereof and contrary to the Analysis and grounds of Faith we ought not to beleeue him or to ground vppon his doctrine But if you will compare S. Paules or S. Peters Doctrine whose successor they affirme the Pope to bee Peters succession must bee in Doctrine not in person or place you shall surely see not a succession in doctrine if in place Nay if you will examine the Gospell of S. Peter or S. Paule with the Gospell and doctrine that now the church of Rome maintaineth he that hath but a sparke of indifferent iudgement may see that there is a wonderfull difference betweene them 1. Pet. 2.13 For S. Peters Gospell saith the Kings office is the supreame office the Popes Gospell saith no That all Kings are subordinate to him He hath also temporall authority for hee challengeth not onely to excommunicate them but to depose them and dispose of their Kingdomes as he pleaseth as we see it came to passe by the lamentable experirience of many Emperours and of Henry the 4. of the house of Austria who being first excommunicated by Pope Gregory the 7. called Hildebrand his Kingdome was also by him giuen away to Ralphe Duke of Sweathland with this golden inscription Carion 4. Monarch Petra dedit Petro Petrus Diadema Rodolpho The Rock gaue to Peter and Peter gaue the Diademe and soueraignty of the Empire of Rome to Ralphe Duke of Sweathland And who knoweth not that Zachary Bishop of Rome did depose Childerich the right full King of France and place Pipine his traiterous vsurping seruant in his stead Plat. in vita Adrian et Leo. 3. And Pope Adrian afterward went about to translate the Empire from the Greekes to the French in the person of Charles the Great who was but the sonne of the afore-named Pipine the vsurper And Pope Leo the third established him and therein gaue him the title of Charles the Great Pope Alexander excommunicated Frederick Barbarossa Cario 4. Monarch when he humbled himself to the Bishop hee imprisoned him in his house and trode vpō him caused his Friers to sing Super aspidem et basiliscum ambulabis c. Thou shalt go vpon the Lyon and the Dragon the young Lyon shalt thou tread vnder thy feet c. O horrendam regi indignitatem What should I say of the murders of the Henries of France French Chro. of the famous houses of Valois and Burbon who were traiterously murdered by the practice of the Iacobines and Iesuites the Popes Gospellers And who is ignorant of the manifold treasons that were complotted by these Gospellers against the late Queene Elizabeth of famous memory Doctor Abbots answer to Hils reasons The excommunications against her by Pope Pius the 5. the declaration of the same made manifest by Sixtus the 5. the same ratified by Clement the 8. The manifold treasons intended against her by Parry Lopaz Squier Babington and others The aiding of that inuincible Nauy in 1588. all which traiterous designes were warranted by the gospell of the Pope his Priests and Iesuites Gods word and Gospell saith Psal 105 Touch not mine Annoynted and doe my Prophets no harme The Iesuites gospell is Touch them curse them depose them dispose of their Kingdomes stab them murder them blow them vp with gunpouder and what not And this is their gospell which they teach and which they put in practice which things being most apparently knowne to be as true as gospell Iesuits Catechisme it were to be wished that al christian Princes would take heed and beware of such gospellers if such there bee found amongst them 4. Kings 10.25 to reward thē as Iehu did Baals priests to let none escape that is found or to doe vnto them as Samuel did 1. Sam. 15.33 hew these traiterous Agags in pieces before the Lord. But leauing these gospellers to their gospell Text. let vs returne to the Gospell of our Apostle S. Paule Whereunto he called you by our Gospell to obtaine the glory of our Lord Iesus Positio 1 Christ And here first we learne That the preaching of the Gospell is the secondary meanes that God hath appointed to bring vs vnto saluation For whereunto hee called you by our gospell that is by our preaching the gospell and therefore it is called Potentia Dei ad salutem Rom. 1.16 The power of God vnto saluation vnto them that beleeue and obey the same Psal 119. It is Lucerna pedibus a Lanterne vnto our feete and a light vnto our pathes to leade vs from ignorance and impiety to true vnderstanding and godlinesse Positio 2 Secondly seeing we are called to obtaine the glory of Christ by our gospell that is by the preaching the gospell wee may heere learne the dignity and necessity of this office of preaching the Gospell It is not such a meane and base office as many account of for the best men that euer were haue in their owne persons graced this calling for Dauid is as often stiled Dauid the prophet as Dauid the King and Salomon stiled himselfe The preacher Ecclest 1. And almighty God himselfe was the first preacher that euer was in the world Gen. 1. for hee preached both the law and the gospell to our parents in paradise and our Sauiour though he were euery way a rightfull King being heire of all things yet tooke vpon him the office of preaching Iesus went about all Cities and Townes teaching in their Synagogues Mat. 9.35 and preaching the gospell of the Kingdome and healing euery sicknesse and euery disease among the people And the very titles that the holy Ghost doth giue them in Scripture shewes both the dignity and necessity of their office as they are called Seers Sauiours Chariots of Israel Planters Waterers Builders Stewards Watchmen Souldiers Nurses the Seruants of the high God Acts 2. Cor. 6. Workers together with God Fathers Elders Men of God friends of God dispensers of the secrets of God Prophets Angels Iudges 2.2 titles of great dignity and honour Their office then is not inuentum humanum an