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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	aaron_n	priest_n	regal_a	60	3	10.8179	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

68. when he said to the Twelve Will ye go away Simon Peter answered for c. So at other times also Quest Quest Doth not this make for the Papists teaching Peter to have been Supream Head of the Apostles and of the wole Church and that the Pope of Rome being his Successor hath the like supream Power and Soveraignty over the whole Church throughout the World Answ Answ Nothing less For 1. There is a main difference between this Primacy of Order and Pre-eminence of Authority and Gifts which we grant that Peter had above the other eleven Apostles and between that Supremacy or Soveraignty of commanding Power or Jurisdiction which they challenge unto Peter above the other Apostles 2. Though it could be proved which yet can never be that Peter had such a Supremacy of commanding and ruling Power given over the other Apostles yet this makes nothing for proof of the Pope's Supremacy over the whole Church unless they can prove by Scripture that the Pope is the true and lawful Successor of Peter in all such pre-eminence of Power which they suppose him to have had over the rest of the Apostles but this they can never do neither are the best learned of them able to alledge any one place of Scripture for proof of this Succession Now followeth the Answer it self or Confession of the Apostles Faith uttered by Peter in all their names Thou art the Christ Matth. 16. 16. these words are added The Son of the living God Luke 9. 20. only these words are set down The Christ of God But my purpose is to speak of this Confession onely so far forth as it is here set down by St. Mark Thou art the Christ or that Christ or the Christ of God as Luke hath the words that is to say The anointed of God namely that special and singular Person who art ordained of God to be the onely Mediator and to be the Redeemer and Saviour of Man-kind The word Christ which is a Greek word originally is the same in signification with the Hebrew Messiah and both signify one that is anointed Joh. 1. 41. Now this Name is given to our Saviour to note out his special Calling from God to the Office of a Mediator betwixt God and Us and that by allusion to the ancient custom among the Jews and other Nations of anointing those with Oyl who were solemnly called to any great Office in Church or Common-wealth as to the Office of Priests Prophets and Kings So Aaron and his Sons were anointed and consecrated to the Office of Priest hood Exod. 29. and 30th Chapters So Elisha was anointed to his Prophetical Office and Jehu to his Kingly Office 1 King 19. 16. and so the other Kings of Judah and Israel This solemn anointing with Oyl was used to all these thereby to signify their solemn Calling and appointment to those several Offices as also their qualification with gifts fir for discharge of those Offices and Callings In like sort our Saviour is called The Christ and the Messiah or Anointed of God not in regard of any outward anointing with material Oyl but to note out unto us his spiritual Anointing or Calling to the Office of a Mediator between God and Us whereby he is solemnly called and appointed of God to this Office and to all the parts of it namely to be the onely High-Priest Prophet and King of his Church In the words consider two things 1. The act or duty of Confession 2. The matter confessed by them That Jesus is the Christ Of the first Observ 1 Observ 1. In that the Disciples being demanded of Christ touching their Faith and Perswasion of his Person do readily make Answer by the mouth of Peter giving an accompt of their Faith We learn that it is our duty to be ready and forward to give accompt of our Knowledge Faith and Perswasion in matters of Religion to any that have a Calling to demand or require the same of us 1 Pet. 3. 15. Be ready alwayes to give an Answer to every man that asketh you a reason of the hope that is in you c. See Act. 8. 31. This especially concerneth such as are under the Power and Authority of others that they ought to be ready to give accompt of their Faith to such as have Authority to require the same of them For example It is the duty of the Flock and People to be ready to give accompt of their Faith to their own Pastors when they do lawfully and in due sort require it of them as in the excercise of catechizing by asking Questions of the younger sort and of such as are most ignorant As it is the Ministers duty at fit times thus to catechize the more ignorant sort by demanding Questions of them touching the Principles of Religion and to require of them an accompt of their Faith and Knowledge so it is the duty of such as are fit and have need to be catechized to be ready to give an Answer and to render an accompt of their Faith to their Pastor So likewise Children and Servants should shew like readiness to give an accompt of their Faith to their Parents and Masters demanding it of them in the private exercise of catechizing in the Family So when any Christian is called before a civil Magistrate and lawfully required to give an accompt of his Faith he is to do it with all readiness yea though it should be before wicked and unjust Magistrates which abuse their Authority to the oppressing and persecuting of the Saints of God Thus the Apostles being called before Rulers and being demanded of their Faith did readily make Answer and give accompt thereof So the Martyrs also Reasons Reasons 1. By this readiness to give accompt of our Faith to such as lawfully demand it of us we do glorify the Name of God in giving Testimony to his truth which we believe 1 Pet. 3. 15. Sanctify the Lord c. 2. By this means also we do edify others encouraging them by our example to shew like readiness in giving accompt of their Faith when they are thereunto required Vse Vse For reproof of such as are backward and unwilling to give a reason or accompt of their Faith to others having power to demand it of them The fault of many of the younger sort in this and other Congregations that they are backward to come to the publick exercise of Catechizing and to answer their Pastor when he requireth of them an accompt of their Faith by demanding of them necessary and profitable Questions of Catechism Some think this is a disgrace to them Contrarily it is an honour to them to be called to do this Service to God for the glorifying of God and edifying of others The like backwardness is in many Children and Servants to be catechized by their Parents and Masters privately in the Family and to give an accompt of their Faith by answering such Questions as are demanded of them It is no mervail if

four things 1. The Prediction it self 2. The Person who was to Suffer The Son of Man 3. The Necessity He must Suffer 4. The Passion it self Of the three former I have spoken In part also of the fourth and last viz. The Passion it self which our Saviour foretelleth 1. Generally That he was to Suffer many things 2. More particularly in two kinds of Sufferings 1. Rejection at the hands of the Elders Chief Priests and Scribes 2. Bodily Death Of his Sufferings in general I have spoken Now followeth the particular Sufferings He must be rejected of the Elders c. Where consider two things 1. The matter it self which he was to Suffer Rejection or Contempt 2. The Persons by whom he should be rejected Being of three sorts described by their severall Offices and Callings A● 1. Elders 2. Chief Priests 3. Scribes And be re●ected Or disallowed that is contemned despised and cast off as a base vile and unworthy person Of the Elders This is not a name of Age in this place but of Office and Authority signifying those civil Judges or Magistrates among the Jews who had Power to Judge of civil Causes and Controversies pertaining to the Common-wealth Of which sort of Elders or Magistrates they had some in every City especially in Jerusalem their chief City they had a Colledge or set Company and Society of these civil Judges or Elders being seventy in number which were called their Sanhedrim as the Rabbies do testifie c. Sometimes called Elders of the People as Matth. 26. 3. Because as some think they were chosen out of all the Tribe● to distinguish them from other Ecclesiastical Judges or Officers which were chosen only out of the Tribe of Levi. Vide Bezam in Matth. 26. 59. See also Godwin's Antiq. of the Jews pag. 233. And they were called Elders because they were chosen out of the elder and graver sort of Men in every Tribe who were fittest to bear Office in the Common-wealth Touching the first Institution of these Elders see Num. 11. 16. See Goodwins Antiq. of the Jews Lib. 5. Cap. 4. And of the chief Priests There were three sorts of Priests among the Jews in our Saviour's time 1. The High Priest such as Aaron was and after him the first born Sons of himself and his Posterity to whom the High Priest-hood was tyed successively 2. The Chief Priests next to the Place and Authority to the High Priest which Chief Priests were those who were Heads or Chief of those several Orders of Priests Instituted by David 1 Chron. 24 Called Pries●s of the second Order 2 King 23. 4. And Chief of the Priests Ezra 8. 24. Matth. 2. 4. Hero● gathered all the Chief Priests and Scribes of the People together c. Vide Bezam in locum 3. The common sorts of Priests Here the two sorts are spoken of Scribes Of these often before They were Ecclesiasticall Officers among the Jews who by their Office were to expound and interpret the Law of God unto the People in their publick Synagogues in which respect they are sometimes called Lawyers or Expounders of the Law Observ Observ That one principal part of Christ's Sufferings which He was to undergo and did suffer for us was great contempt and disgrace at the hands of men to be rejected and despised of men to be counted as a vile and base Person This was prophecyed of Him Psal 22. 6. I am a Worm and no Man a reproach of men and despised of the People Isa 53. 3. He is despised and rejected of men and accordingly it was fulfilled afterward 1 Pet. 2. 4. He is said to be a Stone disallowed of men Great was the contempt and disgrace which our Saviour suffered at the hands of men both in his life time and at his death In his life time He was contemned and disgraced by the Scribes and Pharisees and other wicked Jews who rejected and cast him off as a base and vile Person yea as a notorious wicked Person as appears by the reproachful Terms they gave unto him calling him a Blasphemer a Glutton and Wine-bibber a friend of Publicans and Sinners a Samaritan and one that had a Devil But especially at the time of his death He suffered great contempt and disgrace as when he was taken as a Malefactor and brought before Authority and there falsly accused when he was mocked and derided of his Enemies spit upon buffeted on the face whipped crowned with thorns in derision Also when Barrabbas a Murderer was preferred before him which was so great an Indignity that Peter doth in particular lay it to the Consciences of the Jews Act. 3. 14. Ye denied the Holy One and the just and desired a Murderer to be granted unto you Lastly He was greatly contemned and disgraced by men in the very manner and kind of Death which He was put unto being crucifyed which was a most base vile and accursed Death Hebr. 12. 2. He endured the Crosse despising the shame Vse 1 Use 1. See how far our Saviour abased himself for us in that he being the Son of God and Lord of Life and Glory was nevertheless content for our good and Salvation so far to submit himself as to be contemned vilified and disgraced by mortal men yea by wicked men such as the Scribes and Pharisees chief Priests Elders c. This should teach us willingly to abase our selves to suffer the greatest contempt and disgrace in this World for his Name and Glory's sake Vse 2 Use 2. See also the unspeakable Love of Christ to us in being content for our sakes to be so much despised and rejected of men which therefore must stir us up to thankfulness and affect our hearts with true Love to him again and cause us to express it in obedience to his Will Use 3 Use 3. Teacheth us what we must look for and make accompt of if we will be Christ's Disciples even to suffer great contempt and disgrace in this World and at the hands of men to be basely and vilely esteemed of by men to be rejected and set at nought as Christ was before us We must be conformable to Christ our Head in this part of his Sufferings as well as in other parts of it Thus it was with the Apostles as Paul testifieth 1 Cor. 4. 13. they were defamed and made as the filth of the World and the Of-scouring of all things c. So must we make account to be in base and vile accompt in the World if we will professe Christ c. Therefore also we are to prepare and arm our selves daily to bear this contempt and disgrace at the hands of men for the Name of Christ praying unto God and labouring for Christian courage and resolution to go on constantly in the Profession of Christ and the Gospel and in the zealous practice of Christian Religion notwith standing all the contempt and disgrace which is cast upon us by men of this World And so much the rather we must thus

came a Leper unto him beseeching him and kneeling down to him and saying unto him If thou wilt thou canst make me clean March 7. 1618. Observ 1 HEnce gather That in prayer a reverent gesture and carriage of the body is to be used thereby to expresse the inward reverence of our hearts towards God Isa 6. 2. The Seraphims that is the Angels standing before God are said to cover their Faces in token of reverence much more should we use a reverent carriage of our Selves when we come before God in prayer Quest Quest Are we tyed to use alwaies this gesture of kneeling in prayer Answ Answ Not so the Word of God doth not bind us to this or any other particular gesture for in Scripture we find sundry gestures used Some have prayed standing as the Publican Luke 18. 13. and this gesture is also commended Mark 11. 25. Some have prayed sitting as Elijah 1 King 19. 4. and our Saviour Christ at the institution of his Sacramentall Supper blessed the Bread and Wine sitting Some have prayed kneeling as Paul Eph. 3. 14. and Peter Acts 9. 40. Some groveling with their faces on the Ground as Moses and Aaron Numb 16. 22. and our Saviour Matth. 26. 39. So this Leper as St. Luke saith Luke 5. Again some in prayer have stretched out their arms and hands toward Heaven as Solomon 1 King 8. 22. and Moses Exod. 17. 11. Some have lifted up their eyes to Heaven as our Saviour Christ Joh. 17. 1. Some have cast them down as the Publican Luke 18. Nevertheless though in the Word no one particular gesture be prescribed yet we may from the Scripture draw this generall Rule that all gestures used in prayer should be reverent Quest Quest What gestures are to be accounted reverent Answ 1 Answ 1. Such as are comely and decent 2. Such as serve to expresse the true inward humility of our hearts towards God 3. Such as expresse the inward reverence of our hearts Vse 1 Vse 1. To reprove the rude and unreverent behaviour of many in prayer especially in publick prayer Some lying along after an unseemly manner some gazing about some talking or sleeping But suppose they should carry themselves in this rude manner in the presence of an Earthly Prince would it not be hainously taken as a grosse contempt of his person And will not the King of Heaven and Earth take it much more as a high indignity offered to his Majesty that we should come to speak to him in prayer after this unreverent manner Let this abuse therefore be reformed amongst us Use 2 Vse 2. Look to our outward carriage when we come before God in prayer that it be decent and reverent especially be carefull of this publick prayer that by our reverent behaviour in the Church we may give good example to others And that we may be reverent in our outward carriage in prayer both publick and private labour above all to have our hearts affected with inward reverence and aw of God's infinite Majesty before whom we are and to whom we speak in prayer Observ 2 Observ 2. Such as will pray aright must come to God with humble hearts feeling their own vilenesse and unworthinesse of that which they ask So did this Leper come to Christ and this he shewed by the gestures of kneeling and falling flat on his face Thus also did Abraham abase himself in praying to God for the Sodomits Gen. 18. 27. He acknowledged himself to be but dust and ashes So Jacob Gen. 32. 10. I am not worthy of the least of all thy Mercies So Job 40. 4. Behold I am vile c. and Dan. 9. 7. O Lord righteousnesse belongeth to thee but unto us confusion of Face c. and Ver. 18. We do not present our supplications before thee for our own righteousness c. See Luke 18. The Publican Reasons of this point Reas 1 Reas 1. God is most ready to hear and accept those that are humble in heart Psal 34. 18. Jam. 4. 6. He giveth grace to such Reas 2 Reas 2. This sense and feeling of our own unworthinesse will breed reverence in us towards the Majesty of God Use 1 Use 1. See how unfit such are to pray who are proud in heart like the Pharisee Luke 18. God abhorreth them and their prayers He beholdeth them a far off Use 2 Use 2. In prayer Learn to deny our selves and all that is in us and labour to come to God with a lively feeling of our own vilenesse by reason of our sins and of our unworthiness in our selves to receive any good thing from Him The lower we are in our own eyes and the more vile in our own accompt the more highly doth the Lord esteem us and the readier is he to accept us and to hear our prayers Jam. 4. 10. Humble your selves in the sight of the Lord and he will lift you up Come not therefore to God as the proud Pharisee and as the Papist trusting in our own Merits or Righteousness but utterly renounce these things God loves humble Suters not such proud Beggars as the Papists are So much of the outward gesture used by this Leper in beseeching Christ Now I come to the words which he used in his Petition to Christ If thou wilt c. The words were explained before Observ 1 Observ 1. In that this Leper acknowledgeth Christ's Power to cure him we may hence gather That when we come to God in prayer we must rest perswaded and resolved that he is of Power sufficient to grant the things we ask of him Thus our Saviour Christ in his prayer grounded himself upon the Almighty Power of his Father Mark 14. 36. Abba Father all things are possible unto thee take away this Cup from me c. So Paul Eph. 3. 20. Unto him that is able to do exceeding aboundantly above all that we ask or think c. And to this purpose we are taught in the end of the Lord's prayer to use those words Thine is Kingdom Power c. Reas This perswasion of God's power and ability to give what we crave is one speciall help unto our Faith causing us to pray with the more confidence to be heard Reas Vse Labour to be throughly resolved of God's power to grant our petitions Know and be assured that he is an all-sufficient God able to do above all that we ask or think Though the things which we crave may seem to us very difficult and hard to be granted if we respect our own unworthinsse yet if we look at God's Almighty power we shall think otherwise Therefore in all our prayers strive for this resolution that it is possible with the Lord yea that it is easie with him to give that we ask For example dost thou ask pardon of thy sins Thou must first rest undoubtedly perswaded that the Lord can pardon them and that his mercy is great enough to forgive them Dost thou ask deliverance out of any great distresse of

ver 9. 10. shall be explained afterward Now follow the Instructions from the words explained Observ 1 Observ 1. That Christ Jesus the Son of the Virgin Mary born at Bethlehem and brought up at Nazareth is the true and onely Messiah and Saviour of Mankind promised of God and foretold by the Prophets This may appear in that the Prophecy of Zachary which he foretold of the true Messiah 500 years before or thereabouts was here fulfilled in this Jesus of Nazareth viz. that he should after the manner of a King ride into Jerusalem upon the Foal of an Ass c. Therefore this is noted as one cause why our Saviour did now ride in this manner to Jerusalem that the Prophecy of Zachary might be fulfilled in him Matth. 21. 4. ut suprà Which as it serveth to convince the Jews at this day who deny this Jesus to be the Messiah and do expect another to come so it serves to strengthen our Faith in this Jesus as in the true and onely Messiah and to cause us by Faith to believe and rest on him onely for Salvation Tertullian in Apologet. sayes The Christians were called Asinarii by the Heathen in contempt because their Saviour rode upon an Ass c. Observ 2 Observ 2. That Christ Jesus the Son of God and true Messiah is a King and hath a Kingdome or Kingly power and Authority belonging to him This appeareth here in that he did now ride into Jerusalem with a kind of regal pomp and state as a King and was in his riding by the way honoured as a King both by the Disciples and by the people casting their garments in the way c. All this was done by the special providence of God thereby to shew and manifest that Christ Jesus was and is indeed a King and hath a Kingdome belonging to him Therefore also ver 10. They cryed before and after him Blessed be the Kingdome of our Father David c. and Joh. 12. 13. Blessed is the King of Israel c. Therefore also Joh. 18. 37. being asked by Pilate whether he were a King he confessed it plainly and denyed it not And he is often in Scripture both in the Old and New Testament called a King and said to have a Kingdome 1 Tim. 6. 15. King of Kings c. Now Christ's Kingdome is twofold 1. General which he exerciseth over the whole World ruling and Governing all Creatures by his Divine power and providence as he is God The Kingdome of his power 2. Special which as Mediator he exerciseth over his true Church or chosen people appointed to Salvation by which he ruleth and reigneth over them for their Spiritual good and Salvation Psal 2. 6. I have set my King upon my holy Hill of Sion And Luke 1. 33. He shall reign over the house of Jacob c. that is over the Church Now this special Kingdome over the Church is that which we here speak of principally for this was it which was now manifested by Christ's triumphant riding into Jerusalem Zach. 9. 9. Tell the daughter of Sion thy King commeth unto thee c. Further this Kingdome of Christ over his Church is twofold 1. His Kingdome of Grace which he exerciseth in this life ruling and reigning in and over his Elect by the power of his Word and Spirit 2. His Kingdome of glory by which he shall reign in and with his Saints in Heaven after this life Vse 1 Use 1. See the Dignity of Christs person in that he is a King yea the King of Kings and Lord of Lords the onely Potentate c. having a supream Kingly power and authority over all the World and especially over his Church c. Which should cause us to be affected with all fear and reverence towards this King and to shew it in our reverent carriage towards him at all times especially when we come before him to perform Religious worship to him in publick or private Psal 2. 11. Serve the Lord with fear c. Kiss the Son lest he be angry c. yea the greatest persons even Kings and Rulers are commanded to shew this reverence to Christ c. Vse 2 Use 2. See also by this the dignity of every true Christian which is a Believer in Christ for such a one is most nearly united to Christ being one with Christ and Christ with him and so Christ being a King yea the King of Kings Hence it must needs follow that such as are so nearly joyned to him are partakers also of this royal dignity Therefore they are called a royal Priesthood 1 Pet. 2. 9. and Revel 1. 6. Christ is said to have made us Kings and Priests unto God his Father Therefore also Revel 4. 4. The 24 Elders are said to have Crowns of Gold on their heads to shew that they are Kings and shall reign as Kings with Christ in his heavenly Kingdome hereafter Now this may comfort a good Christian against all contempt which is cast upon him in this World c. Use 3 Use 3. Seeing Christ Jesus the Son of God is a King and hath a Kingdome or Kingly power over all the World but especially in and over his Church this must teach us and all that live in the Church and profess to be members of it to acknowledg and take Ch●ist for our Soveraign King and Governour and to shew that we do so by yielding all due honour subjection and obedience unto him c. But more of this afterward Observ 3 Observ 3. In that the royal honour done to Christ here was accompanied with such outward poverty meanness and baseness in some respects as that he rode upon an Ass-Colt and that none of his own but a borrowed one and without any rich furniture or trappings and was accompanied with none but persons of mean and low degree c. Hence we learn that Christ's Kingdome is not of this World Joh. 18. 36. as the Kingdoms of earthly Princes but it is wholly Spiritual and heavenly consisting in a Spiritual power and Government over mens Soul● and Conscience● This he shewed also at other times as Joh. 6. 15. Luke 12. 14. and Joh. 8. But of this before often See chap. 10. ver 45. Mark 11. 8. And others cut down branches of the Trees c. Octob. 4. 1629. Observ 4 Observ 4. FRom the example and practice of the Disciples and of the multitude in performing such great honour to Christ we are taught our duty which is that we ought to yield all due honour unto Christ Jesus the Son of God If he were to be honoured when he was upon earth in sta●e of his humiliation much more now he is at the right hand of God in heaven Joh. 5. 22. God the Father hath committed all Judgment to the Son That all men should honour the Son even as they honour the Father c. Reas 1 Reas 1. He is our absolute Lord and Master and it is the duty of Servants to honour