Selected quad for the lemma: peace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
peace_n	bring_v	good_a	tiding_n	2,863	5	11.4428	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54583	A learned, pious, and practical commentary, upon the Gospel according to St. Mark wherein the sacred text is logically analyzed; the meaning of the holy Spirit clearly and soundly opened: doctrines naturally raised, strongly confirmed, vindicated from exceptions, and excellent inferences deduced from them: all seeming differences in the history between this and the other evangelists fairly reconciled: many important cases of conscience, judiciously, succinctly, and perspicuously solved. By that laborious and faithful servant of Christ, Mr. George Petter, late Minister of the Gospel at Bread in Sussex.	Petter, George.	1661 (1661)	Wing P1888; ESTC R220413	2,138,384	918

beginning of the solemn publishing of the doctine of the Gospel or The preaching of the Gospel began first in the ministery and preaching of John Gospel of Jesus Christ It is so called in two respects chiefly 1. Because Christ Jesus as he is God is the Authour of this Doctrine 2. Because 〈…〉 principal subject and matter of this doctrine The Son of God Christ is 〈…〉 God not in respect of Creation as Adam and the Angels nor of Adoption as the faithfull but in respect of eternal generation in that he was begotten of God the Father Now this begetting was by communicating the whole Divine essence of the Father unto him from all eternity after an unspeakable manner Note that Christ is begotten of the Father not as he is God if we speak properly but as he is the Son for he is God of himself as well as the Father but his person is from the Father The Godhead of the Son was not begotten of the Godhead of the Father but the person of the Son was begotten of the person of the Father or thus He hath the beginning of his person from the Father but not the beginning of his essence and nature So much for the sense of the words which being thus explained we may consider these two things in them 1. The Prerogative of John Baptist his Ministery or preaching in that it was the beginning or first publishing of the Gospel 2. A description of the doctrine of the Gospel 1. By the name given it The Gospel 2. By the Authour and Matter of it Christ Jesus who is also set forth to us further by a special title or attribute the Son of God Now let us see what matter of Instruction may be gathered from this Verse Obser 1 First From this that the ministery of John is called the beginning of the Gospel That John Baptist was the first preacher and publisher of the doctrine of the Gospel it was his priviledge to be the first preacher of Christ and of the doctrine of salvation by Christ. See Luke 16. 16. Math. 11. 13. All the Prophets and the Law prophesyed unto John Though Moses and the Prophets spake more obscurely of Christ and of salvation by him yet none preached this doctrine so plainly and evidently before the time of John Baptist He was the first plain and express preacher of the Gospel in respect of which honour done unto him he is said in the 11. Verse of that Chapter to be the greatest of those that were begotten of Women before his time that is greater then any of the Prophets of the Old Testament which is to be understood not in respect of his person simply but in regard of this prerogative of his office and ministry that it was the first beginning of the plain preaching of the Gospel Use See our happiness who live in these times since the Gospel hath been thus clearly taught by John Baptist the first publisher of it yea not onely by him but by Christ himself also who followed John and by the Apostles and Ministers of Christ who have followed since Eph. 3. 5. The mystery of Christ in other Ages was not opened unto the Sons of Men as it is now revealed unto his holy Apostles and Prophets by the Spirit They that lived before John Baptist had the Gospel darkly preached in the Sermons of Moses and the Prophets which were but as a candle shining in a dark place 2 Pet. 1. 19. But we now have the Gospel plainly and clearly taught in the Sermons of John Baptist the first that ever preached Christ directly and plainly and not onely in his Sermons but in the Sermons of Christ himself and his Apostles This is our great priviledge and happiness that now there is a clearer manifestation of the Gospel than ever was before John Baptist's time so that we may come now to a clearer knowledge and discerning of Christ than they could possibly attain to who lived in the times of the Old Testament This must stir us up unto true thankfulnesse to God for this his mercy to us that live in this Age of the World since the first publishing of the Gospel in such clear manner and withall it must move us to open our eyes to look upon this clear light of the Gospel which now hath long shined ever since John Baptist's time and beware that we shut them not against it as many do which continue still in grosse ignorance of the doctrine of Christ notwithstanding it hath now been so long time most clearly published But let us remember that speech of our Saviour Joh. 3. 19. This is the condemnation that light came into the World and men loved darknesse rather than light c. Take heed how thou continue and live in ignorance of the Golpel in these times wherein so clear a light of it shineth for as Paul saith to the Corinthians if our Gospel be now hid it is hid to those that perish c. 2 Cor. 4. 4. So much of the prerogative of Johns Ministery Now followeth the description of the doctrine of the Gospel his verbis The Gospel of Jesus Christ. Obser From the nature of the word Gospel signifying good tydings we may observe the excellency of this doctrine of the Gospel It is such a doctrine as containeth the most gladsome tydings and message that ever was sent from God unto mankind Namely the tydings of salvation by Jesus Christ therefore called the Gospel of our salvation Eph. 1. 13. To this purpose is that prophesie of Christ Esay 61. 1. that the Lord anointed him and sent him to preach good tydings unto the poor by which good tydings is meant nothing else but the doctrine of the Gospel and comfortable promises of it So Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace and bring glad tydings of good things So Luke 2. 10. The Angel preaching Christ to the Shepherds tells them that he brings them good tydings of great joy that shall be to all People All which places shew the excellency of the doctrine of the Gospel contained in it and such happy and joyfull tydings concerning our reconciliation with God and salvation by Jesus Christ for what news or tydings can be more excellent and blessed than the tydings of forgiveness of sins peace with God and eternal salvation of our souls Use 1 To stir us up to a love and liking of this doctrine and to cause us with all readiness to embrace believe and obey it in our hearts and lives How gladly do we entertain good news touching our Body Goods Friends or outward Estate how welcome is it to us See Prov. 25. 25. And shall not this blessed tydings of the salvation of our souls by Christ which is brought to us in the Gospel be much more welcome to us Is not the news of Liberty welcome to the Prisoner the news of a pardon from the Prince welcome to the condemned Malefactor And

as the Papists live whose Children and Followers they are in Superstition and Will-worship for what is all their Worship but superstitious Will-worship devised by man and brought in by mans Authority c. Vse 2 Use 2. Take we heed of this hypocritical superstitious Worshipping of God after mens Precepts and after our own Will and Inventions and see that we make the Word of God the onely Rule of his Worship But more of this in the next Point Quest Quest Is it not lawful for the Church to ordain some things in the outward Worship of God without express Warrant from the Word Answ Answ Yes for outward Order and decency concerning which the written Word doth not give particular but onely general Rules as we may see 1 Cor. 14. ult but it hath no Power to ordain any thing to be observed as a part of God's Worship nor yet with opinion of absolute necessity as if it could in no case be omitted without sin Therefore albeit we may follow the Ordinances of the Church touching outward order and decency in the Worship of God yet not in any necessary part or matter of his Worship further than we have warrant from the written Word So much of the sin of Superstition and Will-worship reproved by the Prophet in the Jews of his time Now this their Will-worship is further set out by the Adjunct or Property of it in that it is said to be a vain kind of worshipping of God They worship me in vain that is to no end or purpose no fruit or profit comes thereof no honour to my Name no Peace or Comfort to their own Souls but rather on the contrary they much dishonour me and hurt their own Souls by such kind of Worship for it seems to be spoken by the figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby more is implied than expressed q. d. their manner of Worshipping me is not onely unprofitable but hurtful not only not pleasing to me but higly offensive c. Doctr. Doctr. Hence then we learn that all Service and Worship which is offered to God according to Man's Will and Ordinances and not according to the Rule of God's own Word is vain and unprofitable Service such as whereof no good or fruit cometh no honour or glory to God no spiritual profit comfort or peace to the Souls of such as give unto God such Will-worship but on the contrary such Worship and Service is very dishonourable to God provoking his just wrath against such persons and very hurtful and dangerous to their own Souls Isa 1. 13. Bring no more vain Oblations c. Their Sacrifices are called vain Oblations because they were not in such manner offered as God required but according to their own Will and superstitious Custom Eccles 5. 1. Such as offer Sacrifice otherwise than God hath commanded are said to offer the Sacrifice of fools because their Sacrifice is neither pleasing to God nor profitable to themselves See Mal. 1. 7 c. Prov. 15. 8. The Sacrifice of the wicked is Abomination of the Lord so is all service performed to God otherwise then he hath commanded in his Word Therefore Col. 2. the last Verse the Apostle condemneth Will-worship as a Sin and consequently as dishonourable to God and hurtful and dangerous to such as are guilty of it 1 Sam. 13. 13. When Saul offered Sacrifice of his own head without warrant from God Samuel tells him he had done foolishly c. So Chap. 15. when he spared the best of the Amalekites Sheep and Oxen to offer in Sacrifice to God because he did this of his own head contrary to God's Commandment he is sharply reproved of Samuel Matth. 6. Hypocrites-praying and fasting to be seen of men have their Reward that is all they are like to have which shews how vain and unprofitable such services were unto them Reas 1 Reas 1. God's own Will revealed in his Word is the only Rule of all Worship to be performed unto him Deut. 12. 32. Whatsoever I command you observe to do it thou shalt not add thereto nor diminish from it Contrà Ver. 8. Ye shall not do every one what is right in his own eyes Reas 2 Reas 2. Whatsoever Worship is performed to God according to Man's Will and not by warrant from the Word of God it cannot be performed in Faith and so it cannot please God Heb. 11. 6. but it is sin and offensive to God Rom. 14. ult Vse 1 Use 1. See how many vain Worshippers of God there are which come here to be reproved 1. Papists whose whole Religion and Service of God is nothing but Superstition and Will-worship of their own devising and after the Precepts of men not after the Rule of God's Word How many vain Ceremonies and Rites do they observe in the Worship of God which are grounded only upon unwritten Traditions and Popish Decrees having no Warrant at all from the Word of God See then what vain Worshippers they are and that the Popish Religion is a vain and unprofitable Religion to live in not pleasing to God but offensive to him not profitable not comfortable to the Souls and Consciences of such as profess it but on the contrary most hurtful and dangerous unto them Let this move us more and more to grow in hatred and detestation of that Antichristian Religion c. which is such as will never give peace of Conscience or true contentment in life or death 2. This also discovers many even in our own Church to be vain Worshippers of God because though they do after a sort worship God yet it is not in such sort as God himself requireth in his Word but after their own Will and Fancy Such are those ignorant Persons who serve God only with their good meaning and with their good dealing or with babling over the words of the Creed or ten Commandments in stead of Prayers What is all this but Will-worship So also all such as perform outward Worship to God otherwise than he hath commanded resting onely in the work done never caring in what manner it be done or with what sincerity of heart mind and affection c. What is this but vain and unprofitable serving of God such as can never bring honour to God nor true peace or comfort to the Soul and Conscience of any that performeth it Of all such it may be justly said In vain they worship God And the Lord may say to them as to those Jews Isa 1. Bring no more vain Oblations Vse 2 Use 2. If we would not serve God in vain but so as to be accepted of him and so as to bring true Peace Comfort and Happiness to our own Souls in this life and after this life then see here what we must do We must beware of making our own Will or Fancy or any humane Ordinances Customs or Traditions of men the Rule of our worshipping of God but see that we make God's own Will revealed in his Word the Rule

himself c. Hence we may learn that we ough● not to be dismayed much less to despair or distrust of help and deliverance in our distresses Though w● have used some good means for help and yet it doth not succeed but we miss and fail of our desire being as far from deliverance as before in this case we are not to cast away our hope and confidence in God but still to wait on him in the use of further means committing the success thereof unto him in Prayer yea when all humane helps fail us yet still are we to depend on him and to fly to him by Faith and Prayer in our greatest necessities and distresses even as the Father of this possessed Child when he could have no help from the Disciples went to Christ himself c. So must we when men fail us go to God and depend on him c. Thus are we to do both in outward and inward distresses In outward and bodily afflictions as sickness pain c. when we have sought to the Physitian and he cannot help us at first yet are we not to despair of help or distrust God for our recovery but still depend on him and use further means if they be to be had and ●f all means fail yet we are to fly to God and by Faith to depend on him for help who will in due 〈◊〉 either restore us to health if he see it good for us or else sanctify our sickness and fit u● for death An Example of this in that Woman which had the bloody Issue for twelve years Chap. 5. 26. though she had sough● to divers Physitians and had spent all she had on them and was nothing better but the worse rather yet did she not cast away her hope and trust in God but used further means in going to Christ to be healed See also Joh. 5. So should we in our bodily afflictions c. So also in our inward and spiritual distresses as in trouble of Conscience through the burden of our sins though we have sought comfort from men yea from the most excellent Pastors and Ministers of God and yet cannot attain to it we must not despair of comfort but continue still constant in the use of means as hearing of the Word Reading Confe●ence c. and in the use of these still depend on God for comfort Cant. 3. 1 2 3. The Church being in inward distre●s through want of the present feeling of Christ's Love and having sought Christ whom she had lost for a time that i● used means to recover he former feeling of his Love and not finding him at first yet did she continue seeking till she found him c. And though we find no comfort by other means yet still continue our Prayer to God intreating him to send the Comforter even his holy Spirit into our hearts at length which may give us comfort and may ease our Consciences and heal our wounded Spirits c. Use 1 Vse 1. For Reproof of such who being in any trouble or distress outward or inward and having at first used some means for help and deliverance if hereupon they do not find present help and ease and be not presently delivered they forthwith begin to distrust God and to cast away their hope and confidence in him and withal they give over the use of further means as if it were in vain when they are not helped at first or as if God had cast off all care of them and would not deliver them at all because he doth it not at first and so soon as they desire Thus do many in bodily sickness when they have sought unto Physitians and are not helped at first c. This shews either want of Faith or great Weakness thereof in such as do thus quickly cast away their Confidence in God and give over the use of means because he doth not help and deliver them out of trouble upon their first using of the means And in so doing they greatly dishonour God both by distrusting of his Power and Goodness for their deliverance as also by neglect of those means which he hath ordained Use 2 Vse 2. For Admonition to take heed of being too soon dismayed or out of heart in our troubles when we have used means and are not at first delivered Take heed of distrusting God in this case or of giving over the use of means and on the contrary labour by Faith still to depend upon God and constan●ly to trust in him and to wait on him in the use of means even so long until the due time come in which he hath appointed to deliver us remembring what is said Isa 28. 16. that he which believeth will not make haste And when all outward helps and means fail us then fly to God alone by Prayer of Faith and rest on his extraordinary Power c. who will in due time and so far as shall be good send us help c. Do th●s in thy outward and inward distresses Reason Reason By this sin of Unbelief the Saints of God do greatly dishonour and offend God in that they do hereby call into Question his Almighty Power Goodness Truth in his Promises c. and therefore it is ●ust with God for this sin to correct and chastize them with loss of some excellent favours and priviledges which otherwise they might enjoy or which sometime happily they have enjoyed Vse Use See by this what cause there is for every good Christian to resist and strive against this sin of Unbelief ●n themselves seeing it is a sin so hurtful and pre●udicial to them being a means to deprive and hinder them from the enjoying of so many and great priviledges and benefits both spiritual and corporal which otherwise they might enjoy Think of this thou that art a Child of God how hurtful and dangerous this sin of Unbelief or Weakness of Faith is how great hurt and inconveniences it doth often bring upon the Saints and Servants of God robbing them of many excellent priviledges and benefits which they might otherwise enjoy ●s the comfortable feeling of God's favour inward comfort and peace c. besides the loss of many temporal Blessings of this life as outward Peace Prosperity and God's Protection in times of danger c. Therefore beware of harbouring or favouring this sin in thy heart give not way to it but by all means re●st it in thy self Pray against it daily and earnestly even as the Father of this possessed young man doth afterward as we shall hear Ver. 24. and use all other good means to subdue this sin in thy self come duly to publick Ministry meditate on Promises c. Think how dishonourable a thing it is unto God for thee to doubt of hi● Word or Promises made unto thee touching spiritual or temporal Blessings or not to believe and rest upon them in such sort as he requireth therefore take heed of this sin lest for the same God in Justice do correct thee

In regard of Pre-heminence Power and Authority over all Angels both good and evil See Marlorat And this Power and Authority over the Devils Christ doth now manifest two wayes especially 1. By curbing and restraining their power and malice not suffering them to do so much hurt as they desire either unto mankind or to other creatures See Rev. 20. 2. 2. By using and employing them as Instruments to execute his Will either in punishing the Wicked or in chastising his own Servants for their tryall Use 1 Use 1. Hence gather the Truth of Christ's God-head In that he hath absolute Power and Authority over the Devils themselves to command and over-rule them and to curb and restrain their power and malice against mankind c. This is proper to God onely and therefore proveth Christ Jesus to be not only true Man but true God also in one and the same Person But of this often before Use 2 Vse 2. Comfort to the Faithfull against all the power and malice of Satan c. whereby he laboureth to hurt and hinder their Salvation See chap. 1. 25. Use 3 Use 3. Terrour to the wicked Enemies of Christ For he can and will use the evil Angels as Instruments of his Wrath and Vengeance against such Observ 2 Observ 2. And enter no more c. That the Devil being cast out of his hold in man doth earnestly desire and seek to enter again and to recover his hold and possession of those which have formerly been under his Power and Tyranny If it were not so our Saviour needed not to have charged him so straightly here not to enter again into this child Matth. 12. 44. The unclean Spirit being gone out of a man walketh through dry places seeking rest c. Then he saith I will return into my House from whence I came out c. And as this is true of such as are bodily possessed by Satan so also of such as are spiritually possessed by him in their own Souls and Consciences in whose hearts and consciences he holdeth possession by sin and by his sinful temptations as he doth in all mens hearts by Nature I say it is true of such That when Satan is by the Power of God cast out of their hearts that is when God giveth them Repentance to come out of the snare of the Devil as the Apostle speaketh 2 Tim. 2. 25. in this case the Devil will labour all that he can to enter in again and to recover his former possession in their hearts if it be possible Like Pharoah who when the Israelites were escaped out of Aegypt made haste after them with a great Army to bring them back to their former bondage again Vse 1 Use 1. See the cause why such as are newly called and converted from the Power of Satan to God's Kingdom do usually feel so great Assaults and Temptations of Satan molesting and troubling them It is because the Devil being by repentance and true conversion cast out of their hearts doth desire and seek by all means to re-enter and get possession of them again he seeks to return to his former House No cause then for such to be discouraged but rather to be of good comfort for this argues that they are escaped out of the Devil's snare because he so much laboureth to bring them under his Power again It is a sign that Satan doth not hold possession in their hearts for if he did he would then be more quiet and not molest and trouble them so much For when the strong man armed keepeth his Palace his Gods are in peace Luke 11. 21. Vse 2 Use 2. See that such as feel Satan to be cast out of their hearts and that they are by repentance delivered from his snare yet must not grow secure or careless of themselves as if there were no further danger but on the contrary they ought to be very watchful over themselves and against Satan's temptations for he will assay and labour still to enter again and to get a new possession in their hearts by some sin or other Besides many do falsly think that Satan is cast out of their hearts when it is not so indeed but he onely seemeth to depart or go our of them for a time when they make shew of Repentance by some outward reformation only but are not truly converted and changed in heart Now in this case there is not onely danger of the Devil 's returning again to his old House but of his holding surer possession there then ever before and so that the last state of such back-sliding Christians will be worse then their first as our Saviour sheweth Matth. 12. 45. It followeth ver 26. The miraculous Effect which followed upon Christ's charge The Spirit cryed c. Where two things to be considered 1. The evil Spirit 's departure out of the child being forced by the Power of Christ 2. The manner of his going out in that he cryed out and rent him sore c. which renting or tearing of the child is amplified by the effect which followed The child was as one dead c. The Spirit cryed By this he shewed his unwillingness to depart and how much he was vexed and grieved that he must yield up his possession See before chap. 1. 26. And rent him sore That is grievously racked and tormented the body of the child in his going out And by this also he shewed how unwilling he was to be cast out therefore feeling the Power of Christ he maketh all the resistance he can and when he seeth that he must yield he sheweth the utmost of his malice at the last And he was as one dead c. This shews the extream malice and cruelty of the Devil shewed now against this child in that he so grievously racked his body and so afflicted and weakened it that the child seemed to be at the Point of Death And thus far our Saviour suffer'd the Devil to proceed in malice and cruelty against the child that so his Power and Goodnesse might the more appear in the sudden restoring of him Observ 1 Observ 1. In that our Saviour by his powerful Word and Command forced the Devil to go out of this child and to yield up his former possession This again teacheth us the truth and certainty of Christ's God-head for it is not in the power of Man or any Creature to cast the Devil out of the bodies of such as are possessed by him but it is the proper work of God to do this Luke 11. 22. When Satan like a strong man armed keepeth possession of his Palace a stronger then he must come upon him and over-come him c. or else he cannot be dispossessed Now it is God onely who is stronger then Satan and able to cast him out Therefore seeing Christ did this it proveth him to be true God and so this serveth to strengthen our Faith touching his Person and Office that he is not onely Man but God and