we see among the Papists how the great Doctors and Masters in that Church of Rome as their Popes Cardinals Bishops c. do busy and trouble themselves and others about a number of babish toyes and childish Ceremonies as Crosses Holy-Water Beads baptizing of Bells hallowing of Churches and Church-yards Mitres Monks-hoods c. So in their idolatrous Masses how many foolish Ceremonies have they So in the Sacrament of Baptism c. See how superstition doth besott and infatuate such as are given over unto it making them so foolish and childish and so troublesome to themselves and others without cause for matters of nothing c. Physitians say it is one symptome of a Frenzy in a man to begin to busy himself much about trifles as in picking up Strawes c. So it is a mark of such as are become foolish and frantick in Superstition to busy and trouble themselves about such toyish Ceremonies as the Papists do c. So much of the superstitious Practice of these Scribes and Pharisees Now follows the Ground of their Practice which was The Tradition of their Elders which they held fast and maintained So in the fourth Verse many other things they have reteined to hold that is by Tradition from the Elders Holding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly Holding fast even by force and strength Vide Bezam in locum So that this word implies That they were greatly addicted to this Tradition Tradition This word is taken two wayes in Scripture 1. Sometimes to signify some Doctrine of God first taught and delivered to the Church by word of mouth and afterwards written and set down in Scripture by the Pen-men of it as 2 Thess 2. 15. Hold the Traditions which ye have been taught whether by Word or by our Epistle 2. Sometimes it signifies Such humane Ordinances as are not expresly written or prescribed in the Word of God but onely delivered from Man to Man by word of mouth or otherwise And these are of two sorts 1. Such as are agreeable to the written Word and have warrant from it though not expresly yet by Consequent So 1 Cor. 11. 2. 2. Such as are not agreeable to the written Word nor have any Ground in it or Warrant from it Such was this Jewish Tradition here spoken of and many other which they kept and observed See the 8th Verse Of the Elders That is Of their ancient Fathers and Predecessours which had been Teachers in the Jewish Church Mat. 5. 21 Such as were of old time that is ancient Teachers in the Church of the Jews viz. Scribes Pharisees c. So much of the sense of the words Observ 1 Observ 1. In that here is mention made of a Jewish unwritten Tradition touching external washing of hands which Tradition the superstitious Ancestors of the Jews had brought in and these Scribes and Pharisees did maintain and hold as necessary to be observed This teacheth us whose property it is to add unto the written Word of God by bringing into the Church any Doctrineâ— Decreeâ— and Ordinances not prescribed or warranted in the written Word It is the manner and property of superstitious Hypocrites to bring in such unwritten Ordinanceâ— and Constitutions into the Church such Hypocrites were these Scribes and Pharisees which brought in and maintained so stifly this and sundry other unwritten Tradition So afterward in this Chapter our Saviour ver 8. 13. tells them of many such like unwarrantable Practices they used which were grounded onely upon Tradition and ver 11. he mentioneth and reproveth in particular an unwarrantable Tradition and Doctrine of theirs touching the duty of Children to their Parents So Mat. 5. and Mat. 23. our Saviour reproveth and confuteth sundry other unwritten Traditions of theirs both in matter of Doctrine and of Practice Use Use See then what to judge of the Popish Church which bringeâ—h in so many unwritten Traditions and Ordinances beside the Authority yea contrary to the Authority and Prescript of the written Word This proves them to be a superstitious Company resembling the Scribes and Pharisees yea the very Children of those Jewish Fathers c. But of this we shall have fitter occasion to speak upon the seventh and eighth Verses Observ 2 Observ 2. Further in that these Scribes and Pharisees grounded their superstitious washings upon the tradition and authority of their Ancestors whose Doctrine and Practice herein they followed This shews us that it is the manner of superstitious Persons to be greatly addicted to the Opinions and Practise of their Ancestors and Fore-fathers in matters of Religion and to ground their own opinion and practise thereupon This we may see in that woman of Samaria who though upon Conference with Christ she acknowledged him as a great Prophet yet discovers her superstitious affection to the place where her Ancestors had served God Joh. 4. 20. Our Fathers worshipped in this Mountain c. So many Papists now adaies plead this as one of the best Arguments they have to defend their Religion that their Ancestors were of that Religion c. So also some ignorant superstitious People amongst us are ready to plead the Practice of their Fore-Fathers for maintenance of some profane and superstitious Customs as for using vain sports upon the Sabbath for ringing Bells superstitiously at Burials with opinion of profiting the dead for keeping Revels or other Feasts upon the Sabbath c. But we must know that the Example of Fore-Fathers is of it self no sufficient Warrant or Rule for us to walk by further than their Example and Practise is good and warrantable by the word of God Isa 8. 20. To the Law and to the Testimony c. and 2 Pet. 1. 19. We have a sure Word c. This rule of God's word must we square our lives by and not by Example of men that have gone before us Again we must consider in this case what kind of Persons our Fathers and Ancestors were and whether fit to be followed of us It may be they were ignorant superstitious c. Shall we then follow them so the blind being led by the blind may fall both into the ditch Again suppose our Fore-Fathers were religious and holy yet it follows not that we are to imitate them in all that they did they might in some things do amiss of Ignorance or Frailty c. Hitherto of the reason of the Scribes and Pharisees exception taken against Christ's Disciples for eating with unwashen hands which Reason is drawn as we have heard from the superstitious Custome and Practice of the Jews grounded on the Tradition of their Elders Now in the next place to speak of the manner of their urging the foresaid Cavill and Exception against the Disciples set down Ver. 5. Where the Evangelist shews the manner of their cavilling and excepting in that they came to Christ himself and accused his Disciples unto him as Transgressours of the Tradition of the Elders for eating with unwashen hands Which Accusation they
of this Testimony of the Prophet as they are found Isa 29. 13. from whence our Saviour citeth them and as they are here mentioned by the Evangelist We must know therefore that howsoever in the words there is some small difference yet if it be well considered there is no difference in the main matter and substance of the Testimony only our Saviour in alledging it doth further open and explain the Prophets meaning Touching the differences in the words One is that whereas the Prophet saith Their fear was taught by Precepts of men our Saviour here saith They worship him teaching for Doctrines mens Precepts But the sense is all one in substance for by fear the Prophet understandeth the Worship of God in general putting a part for the whole by a Synechdoche Another difference is that our Saviour here addeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original which signifies In vain But this is no addition to the matter and substance of the Testimony but only an opening and explaining of that which the Prophet darkly implyeth For although he do not say expresly that their Fearing or Worshipping of God was vain yet by reproving it he doth sufficiently imply that it was vain Observ Observ Here we may see that in alledging Scripture it is lawful sometimes to swarve from the express words of the Text so that there be no swarving from the matter and sense of those places that are alledged Though we may not add any thing to the matter and sense of Holy Scripture yet it is lawful sometimes in the alledging of a place of Scripture to add some words in way of Exposition of that which is alledged c. yea it is sometimes necessary and profitable to do this c. See Mat. 4. 10. But to come to the particular handling of those things which have been before propounded to speak of out of the words And first of the sin reproved by the Prophet viz. Their Superstition which is two-fold 1. In Doctrine 2. In Life and practise as hath been before said And the former of these was the ground and cause of the latter Their superstitious Practice in Worshipping God after mens Traditions was built upon their superstitious Doctrine in that they taught mens Precepts c. Teaching for Doctrines That is in stead of true and sound Doctrines warranted by the written Word of God The Commandments of men That is unwritten Traditions Customs and Ordinances of men devised without warrant from the Word of God Observ Observ In that their corrupt and superstitious Doctrine and Teaching of humane Traditions in stead of sound Doctrine is mentioned here as the Ground and Cause of their superstitious Worshipping of God Hence observe That the teaching of corrupt and unsound Doctrines in the Church is a main cause of unlawful and sinful Practices This was one great cause of many sins reigning amongst the People of the Jews in the times of the Old Testament because the Priest taught them amiss and the false Prophets misled them by erroneous Doctrine Isa 9. 16. The Leaders of this People cause them to err and they that are led of them are destroyed Jer. 50. 6. My People have been lost sheep their Shepherds have caused them to go astray c. See Matth. 15. 14. Se in our Saviour's time one main Cause of great Sins and Corruptions in life which reigned among the Jews was this That the Scribes and Pharisees were so corrupt and unsound in their Doctrine as may appear Mat. 5. So among the Papists at this day the corrupt Doctrine taught in that Church is the cause of so great profaness and wickedness of life as is seen among them Vse 1 Use 1. See then how dangerous it is for such as are called to be Teachers in the Church to teach or bring into the Church any corrupt or unsound Doctrines not warrantable by the Word of God This opens a gapp to Sin and unlawful Practices Let all Ministers therefore beware of this remembring that Matth. 5. 19. whosoever shall break one of the least Commandments and teach men so shall be called the least in the Kingdom of Heaven Corrupt Teachers sow the Seed from whence all evil fruits of profane and wicked life do spring Vse 2 Use 2. Admonition to Christians to beware of the Leaven of corrupt Doctrine lest by it they be drawn to errour in Practice Therefore try all things c. 1 Thess 5. 20. Vse 3 Use 3. Such as have sound Doctrine of the Word taught them ought to be thankful So much of their Superstition in Doctrine Now to speak of their Superstitious Practice They worshipped God according to humane Precepts Doctr. Doctr. Here observe that it is the property of superstitious Hypocrites to serve and worship God after the Precepts of men and not after the Word of God making humane Traditions Customs and Ordinances the Rule of God's Worship and not his own Word So did the old hypocritical Jews in the Prophet Esay's time as we see here and Isa 1. 12. it appears that they worshipped God not in such sort as he required but after their own Will and Superstitious Customs therefore he saith to them in way of Reproof when ye come to appear before me who hath required this at your hands to tread my Courts So the Scribes and Pharisees and other superstitious Jews in our Saviour's time worshipped God after the Tradition of their Ancestors and not after the Rule of the Word of God So our Saviour here chargeth them that in God's Worship they followed not the Doctrine of the written Word but their own and their Ancestors unwritten Precepts Col. 2. 20. The Apostle reproveth some in that Church for burdening themselves with humane Traditions in the Worship of God telling them That there is onely a Shew of Wisdom but no true Wisdom in the Observation of such Precepts of men without Warrant from the Word of God Reas Reas 1. Such superstitious Hypocrites are more careful to please men than God and more careful to be approved of men than of God therefore they rather make mens Precepts and Ordinances the Rule of their serving God than the Word of God 2. They rest only in the outward Worship of God and because in that alone they find no true contentment nor sound comfort and peace of Conscience therefore they forge and devise to themselves other wayes and means of worshipping God not prescribed of him in his Word that so in them they may if it be possible find contentment Vse 1 Vse 1. See what to judge of the Papists at this day worshipping God after their own Devices and unwritten Traditions Canons of Councils Pope's Decrees c. and not after the Prescript of the written Word of God they herein discover themselves to be superstitious Hypocrites like to these Jews reproved by the Prophet and like to the Scribes and Pharisees here reproved by our Saviour Christ The Scribes and Pharisees will never dy so long
to Parents both which they made void or frustrate by their own Tradition which they preferred before them In the words of this 9th Ver. consider two things 1. The manner of our Saviour's charging and accusing them viz. with an Ironicall kind of Speech whereby he speaketh one thing in words and intendeth the contrary for he seemeth to commend them when indeed his purpose and scope is sharply to reprove them Full well ye reject the Command of God c. q. d. ye do grosly offend and sin in so doing and it is a shame for you c. 2. The matter of his reproof or accusation against them That they rejected God's Commandement that they might observe their own tradition Full well ye reject c. Quest Doth not this and the like ironicall Speeches come within the compasse of lying or dissembling Answ Answ Not so for lying and dissembling Speech is when one doth not onely speak otherwise then the truth is but with a purpose to deceive or delude either the party to whom he speaketh or others But in these Ironicall figurative Speeches it is not so for though one thing be spoken and another meant yet there is no purpose of deceiving or deluding others neither is there any danger of their being deceived because the words are so spoken as that the meaning and purpose of the Speaker doth easily appear to all that hear him Observ Observ In that our Saviour here by this sharp Irony or taunting Speech doth deride the grosse superstition of the Scribes and Pharisees We may hence gather That it is lawfull to deride and scoff at the sinnes and unlawfull practises of others especially at the grosse and notorious sins of the Wicked and Ungodly Thus Elijah derided the grosse folly of the Worshippers of Baal 1 King 18. 27. Bidding them cry aloud to him for it may be he was talking or pursuing or in a journey or asleep c. So Isa 44. the Prophet derideth the extream folly of Idolaters in worshipping graven and molten Images See the places Yet some Cautions are to be observed for the lawfull use of such Ironicall reproofs of sin 1. They must proceed from a holy and upright affection in such as use them viz. from zeal of God's glory and hatred of sin and not from private malice or a revengefull mind against the person reproved 2. They must tend to the right end viz. God's glory and the good of the party reproved that by such a sharp and taunting Reproof he may if it be possible be brought to be ashamed of his sin and to be touched with remorse for it as also to grow in dislike and true hatred of it not the disgrace of the person is to be sought but the disgrace of the sin reproved and the reformation of the person 3. Such taunts and Ironies are to be used against sin in due manner that is to say after a grave and serious manner not with shew of lightness or vanity Object Object Ephes 5. 4. Jesting is condemned as a sin c. Answ Answ The Apostle here speaketh of vain foolish and offensive jesting such as tends to no good end or use for edification But on the contrary either to the disgrace of other persons or otherwise to the just offence of good Christians or hardening of the Wicked in their profane mirth But he doth not simply condemn all Jesting As 1. Not that which stands in uttering some witty and pleasant Speeches for lawfull Recreation without hurt or offence to any 2. Neither this kind of grave and serious reproving of sin by ironicall or taunting Speech So much of the manner of our Saviour's reproving them Now follows the matter with which he chargeth them That they rejected c. Ye reject That is ye abrogate or make of no force or authority as is said afterward Ver. 13. Ye take away from it all force and authority by your grosse contempt and disobedience shewed against it The commandement of God That is his written Word by a Synechdoche one part of the Word being named instead of all as in the former Verse That ye may observe c. The sense of these words may appear by that which hath been spoken upon the former c. Observ Observ That it is the property of superstitious Hypocrits to preferr the observation of humane Traditions and Ordinances before the obedience of the Word of God and to choose rather to sin against the precepts of the written Word then to omitt or neglect such humane unwritten Ordinances So it was with the Scribes and Pharisees they were far more carefull to obey the traditions of their Elders then the written Word of God as we have heard before sufficiently See Matth. 23. 23. See also Matth. 5. how they made more accompt of the corrupt glosses and expositions of the Law which they had received by tradition from their Elders then they did of the expresse and plain words of the Law of God So the Papists at this Day are in this also directly the Disciples and followers of the Scribes and Pharises for they make more conscience of obeying the Popes Decrees Canons of the Councills and especially of the late Councill of Trent and other written traditions and Doctrines of men which go for currant in that Church than they do to yield obedience to the written Word of God And they accompt it a greater sin to break those their traditions then to transgresse the manifest precepts of the Word of God for example They accompt it a greater sin for one to eat Flesh in time of Lent or upon Good-Friday forbidden by Popish Canons than to lye swear or commit some other grosse sin against the expresse Word of God So it is a greater sin with them to work upon some Holiday of theirs than to profane the Lord's Sabbath A greater sin also they make it for their Popish Priests to enter into the state of Marriage which by the Word of God is lawfull and honourable among all Men Heb. 13. than to commit the sin of Fornication c. Use Use Take we heed of this grosse Superstition and Hypocrisie in preferring Men's Traditions and Ordinances before the Word of God lest we become like the Scribes and Pharisees and the superstitious Papists And remember what is said Acts 4. 19. Whether it be right in the sight of God to hearken unto Men more than unto God judge ye All humane Ordinances Traditions and Doctrines must bow and stoop to the Authority of the Word of God and we must make more conscience and obedience to one sentence of the Book of God than to all Writings of Men Testimonies of Fathers or Decrees of Councills Mark 7. 10. For Moses said Honour thy Father c. Mar. 10. 1621. IN the former Verse our Saviour charged the Scribes and Pharisees of Jerusalem for preferring their own unwritten Tradition before the written Word rejecting the Commandement of God c. Now in this 10th ver
cause of Childrens neglecting that Duty to their Parents But of this see before Ver. 7. Observ 2 Observ 2. Such as give liberty in sin to others may be truly said to be the Causes of all those sins in which they give such liberty whether it be in omission of Good or in commission of that which is Evil and Unlawful Thus the Scribes and Pharisees by their corrupt Doctrine and wicked Life giving liberty to others in sin are said to hinder them from entring into the Kingdom of Heaven Matth. 23. 13. See Isa 9. 16. Jer. 50. 6. Thus it is often said in the Book of Kings That Jeroboam the son of Nebat made Israel to sin because by setting up two Golden Calves in Dan and Bethel he gave them liberty to commit Idolatry in sacrificing to those Calves See 1 Kings 12. 28. Reason Reason Such as give liberty in sin to others do thereby encourage and hearten them unto those sins in which they allow them Liberty yea they do upon the matter provoke and stirr them up unto such sins Jer. 23. 14. The Prophets of Jerusalem by their wicked Life and corrupt Doctrine giving liberty in sin are said To strengthen the hands of evil Doers c. Now liberty in sin is given to others two wayes 1. By word when any do in plain and expresse words allow sin in others or teach them to sin or perswade them to it c. 2. By example when any living loosely or wickedly do by their ill example encourage others to sin c. Use 1 Use 1. See how great is the sin of those that any way give liberty in sin to others by this means they encourage them to sin and strengthen their hands in wickedness and so they are the causes of sin in others and guilty of the same sins unto which they so encourage them and so they have not onely their own sins to answer unto God for but also the sins of others c. Use 2 Use 2. Admonition to all of us to beware how we at any time give the least liberty to others in sin either for practise of evil or omission of good Duties commanded lest we become causes of others sins and so become accessary to them and guilty of the same sins unto which we encourage others by giving them the least liberty in such or such sins For such is our corrupt Nature so prone and forward and eagerly carryed after sin of it self that we are apt to take liberty even where none is given and therefore much more if liberty be given by others Beware therefore of opening the least â—ap unto others to let in sin if we do it will quickly make entrance Especially such as are in place of Government and Preheminence over others must look to do this as Magistrates Ministers Parents c. Magistrates to beware of giving liberty in sin to their Subjects either by ordaining such Laws as give liberty in sin or by not executing such Laws as are made for restraint of sin Ministers to beware of giving liberty in sin either by preaching Doctrines of liberty or by loose and wicked Life So Parents and Masters of Families are to take heed of giving liberty to Children and Servants in practise of any sin as Lying Swearing Sabbath-breaking c. or in omission of good Duties as Prayer Reading coming to Church duly c. Think well of it how apt every one is to take unlawfull liberty and how dangerous therefore for us to give it As thou must beware of taking such liberty thy self so also of giving it to others especially to those under thy Government If thou give them liberty to sin thou art the cause of their sin and becomest accessary and guilty of their Blood if they perish in their sin c. Observ 3 Observ 3. Further in that our Saviour here reproveth the Scribes and Pharisees for that they hindred Children from doing good to Parents that is from helping them with the things of this Life in their necessity Hence gather That it is the Duty of all Children thus to do good and to afford help and succour to their own Parents being in necessity according to their utmost ability This is a part of that honour which they owe to their Parents See this before spoken of upon Ver. 10. It followeth Ver. 13. Making the Word of God of none effect c. This is a second evil and mischievous effect of the former corrupt Doctrine and Tradition of the Pharisees that by it they made voyd the Word of God And the effect followeth necessarily upon the former for by hindring Children from doing good to Parents they made voyd the Word of God which commandeth Children to honour Parents by doing good to them The Word of God Our Saviour meaneth that part of the Word of God which requireth Children's Duty to Parents especially the words of the fifth Commandement before alledged Ver. 10. Of none effect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original doth signifie to make void or of no Force or Authority as Laws which are abrogated by the Power of Princes and Magistrates do no longer bind the Subjects to Obedience Not that these Scribes and Pharisees by their Tradition could simply take away Authority from the Word for the Authority thereof in it self cannot be made voyd by any Man or Angel but because so far as lay in them they did make it voyd by drawing it into contempt and giving liberty to others to sin against it Observ Observ Learn here the hurtfull and dangerous effect that follows upon the bringing in of corrupt Doctrines and Traditions in the Church devised by Men without warrant from the Word of God Such Traditions and Doctrines of Men do greatly derogate from the Authority of the Word of God and make it void after a sort though not in it self yet in respect of men who take occasion from such corrupt Doctrines and Traditions of men to contemn the Word of God and to take liberty in sinning against it Thus the Traditions of the Scribes and Pharisees in our Saviour's time brought the Word of God into contempt and neglect as we may see here And Matth. 5. and Matth. 23. where our Saviour sheweth how by their corrupt Doctrines and Traditions they made void the Word of God perverting the true sense thereof and so giving liberty to sin against it See before Ver. 8 9. Thus the Popish Traditions and corrupt Doctrines at this Day maintained in the Church of Rome do derogate from the Authority of the written Word of God and make it void The Pope's Decrees and Canons what do they else but make void the Canon of the Scriptures Their unwritten Traditions what do they but abrogate the written Word of God in sundry things This may be shewed in many Instances The Word of God teacheth Marriage to be honourable in all c. and that to avoid Fornication every one should have his Wife This Doctrine of
that it is so prejudiciall to the Word of God and to the Love Reverence and Obedience due to the same drawing men's hearts away from it and causing them to contemn and set leight by it which is a high sin and contempt against God himself which he will not suffer unpunished if it be not in time repented of Take heed therefore of such superstitious affecting men's Traditions and Customs further than they have warrant from the Word of God and on the contrary learn highly to esteem of the Word of God above all humane Ordinances Traditions and Customs whatsoever which have not warrant from thence Use 3 Use 3. See how to free the Word of God from contempt c. Abandon all superstition c. This concerns such as are in Authority yet all should pray for it So much of the sins here charged upon the Scribes and Pharisees by our Saviour Christ viz. Contempt of God's Command and superstitious observing of mens Traditions Now to speak of our Saviour's Description of the Traditions which they observed 1. By some particular kinds of them named for the rest 2. By the great number of others not-named From the first In that our Saviour reproving their Superstition doth not onely touch it in generall but instanceth in some particular traditions which they superstitiously observed that so he may more plainly and directly convince them Hence observe That in reproving sin it is not enough to speak generally and darkly but it is needfull to deal particularly and plainly with the consciences of Offenders plainly and particularly discovering unto them such sins as are needfull to be reproved in them and shewing the hainnousness of them not enough to tell the Offender of his sin in generall tearms but to instance in the particular kind of sin or sins that have need to be reproved in him Levit. 19. 17. Thou shalt not hate thy Brother in heart but shalt in any wise rebuke thy Neighbour or thou shalt plainly rebuke him or freely as Junius translates it Thus plainly and directly dealt the Prophet Nathan with David telling him that he was the man 2 Sam. 12. and Elijah with Ahab telling him that it was he that troubled Israel 1 King 18. And John Baptist with Herod telling him that it was not lawfull to have his Brother's wife as we have heard in the former Chapter of this Gospel Reason Reason This plain and particular dealing in reproof of sin is most effectuall to convince the conscience of the Offender and to strike it with remorse Acts 2. 36 37. when Peter told the Jews plainly that they had crucified the Lord Jesus then began they to be pricked in their hearts Use Use This should teach all that have a Calling to reprove sin in others not to deal too generally and far off as if they feared to touch the conscience of the Offender but rather plainly and particularly shewing him his sin by the Word of God But especially this plain and particular manner of reproving is to be used toward obstinate Offenders hardned in sin c. See more of this Point upon Chap. 6. Ver. 18. It followeth And many other such things ye do That is ye are superstitious in observing many the like humane traditions not grounded on the Word of God Observ Observ It is the property of superstition to multiply humane Traditions Customs and Observations of men's devising without warrant from the Word of God Col. 2. 20. Why are ye subject to Ordinances or burdened with Traditions as some translate the Words As touch not taste not handle not The Apostle implyeth the multitude of traditions which the false Apostles had imposed on them So the Scribes and Pharisees and other superstitious Jews in our Saviour's time had a multitude of humane unwritten traditions which they observed So we heard before Ver. 4. of their sundry kinds of superstitious washings of Hands Cups Pots Tables c. So Matth. 23. They made broad their Phylacteries c. Ver. 4. They paid Tythe of Mint Annise c. Ver. 23. This also we see most plainly verified in the Popish Church at this Day which hath multiplyed so many superstitious Ceremonies and humane Customs and Observations in the worship of God that they are almost without number and without end What is all their Religion but even a huge heap of Ceremonies devised by men without warrant from the Word Their Masse what is it but even a Masse of idle Ceremonies So in the Sacrament of Baptism they have a great number of frivolous Rites to be observed which are grounded onely upon mens Tradition and not upon the Word of God St. Austin in his time complained of the multitude of humane Traditions and Ceremonies brought into the Church with which as he saith the Church was so burdened that the condition of the Jews was more tolerable than of Christians Epist 119. ad Januar. pag. 664. How much more if he were now alive would he take up this complaint of the multitude of Traditions and Ceremonies in the Popish Church Use 1 Use 1. See how hurtful and dangerous it is to give way to Superstition at first in bringing in or suffering to be brought into the Church any Traditions Customs or Ceremonies devised by men without warrant from the Word for these being but few at first will still be apt to grow and multiply to a greater number till they become a great burden to the Church As all sin is fruitfull of it self apt to multiply and to spread it self further even without end if it be not timely resisted So is the sin of Superstition and Will-worship c. Therefore such as have authority in the Church had need to be very carefull and wary how they suffer such Superstition to spring up in the Church or to set footing in it lest it grow and get ground more and more Use 2 Vse 2. Seeing superstitious Persons are so zealous in Superstition as to burden themselves with so many superstitious Ceremonies devised by men How much more zealous should we be in obeying the expresse Word of God They think they never do enough in obedience to mens Traditions So should we in God's Service c. It followeth Ver. 9. And he said unto them full well ye reject c. Here is a repetition and a further pressing of our Saviour's former reproof and censure passed against the Scribes and Pharisees of Jerusalem In which he doth charge and accuse them not onely with contempt of God's Commandement and superstitious observation of mens Traditions but also with a higher degree of sin viz. That they preferred their own Traditions before the Word of God rejecting the Command of God that they might observe their own Tradition And this is first generally and briefly urged in this 9th Ver. and then more particularly and largely proved against them in the Verses following by an instance or example given of two speciall precepts of the Word of God touching the Duty of Children
the Scriptures the Papists do make void by forbidding marriage to their Priests So the Scriptures teach that there is no difference to be put in meats in regard of Holinesse and Religion but that every Creature of God is good This they make void by teaching that it is a matter of Religion and Conscience to abstain from fleshly meat at certain times The Scripture teacheth that we should pray to God alone This they make void by their manifold prayers to Saints departed The Scripture teacheth Christ alone to be our Mediatour both of Redemption and Intercession This they make void by making Saints Intercessors The Scripture teacheth Christ to be the onely Head of the Church This they abrogate by their Doctrine of the Pope's Supremacy The Scripture teacheth That every Soul should be Subject to the higher Powers This they abrogate by exempting their Pope and popish Clergy from subjection to the Civil Power of Princes and Magistrates Lastly To instance in the same kind as our Saviour doth here against the Pharisees Whereas the Word of God commands Children to honour their Parents The Papists teach That if the Child have vowed a Monasticall life he is exempted from Duty to Parents See Rhemists Annot. on Matth. 8. 22. Use Use Admonition 1. To all Ministers of the Word to beware of bringing into the Church any false or corrupt Doctrines of their own or others devising without warrant from the Word of God lest they bring the Word of God into contempt and make void the Authority of it so far as lies in them 2. This should move such as are in chief place of Authority in the Church to take heed of suffering such corrupt Traditions and Doctrines to be brought into the Church It followeth And many such like things do ye That is many such other corrupt and erroneous Traditions and Doctrines ye teach and maintain contrary to the written Word of God See before Ver. 8. Observ Observ Where corrupt and false Doctrine once is admitted and brought into the Church by corrupt Teachers there it is apt to grow and spread it self further and further one errour begetting and bringing forth another till at length they grow to a great number See Col. 2. 20 21. how the false Apostles brought in one corrupt Tradition in the neck of another as it were First They taught that it was not lawful to eat some kind of meats then that they might not taste them then that they might not handle them nor touch them c. 2 Tim. 2. 17. The Doctrine of corrupt Teachers compared to a Canker which is a spreading Disease fretting and eating further and further into the skin and flesh of the Body This we see most plainly at this Day in the Popish Church in which those errors and corruptions in Doctrine which at first were but few in comparison are now grown and multiplyed to a great multitude insomuch that all the Doctrine of that Church is in a manner nothing but a heap of Errors and Heresies Use Use See then how carefull the Governours and Teachers of the Church of God had need to be in resisting the first beginnings of errors and false Doctrine springing up in the Church c. Mark 7. 14. Then he called the whole multitude unto him and said unto them Hearken unto me every one of you and April 7. 1622. understand HItherto in this Chapter we have heard of the disputation between Christ and the Scribes and Pharisees of Jerusalem about the observation of Jewish Traditions how they cavilled at Christ's Disciples for eating with unwashen hands and how He answered their Cavil and sharply reproved them for their grosse Hypocrisie and Superstition Now from the 14 ver to the 24. the Evangelist sheweth what followed upon the former disputation between them viz. Two Consequents 1. That our Saviour having thus rebuked the Scribes and Pharisees did not vouchsafe further conference with them but leaving them turned his Speech to the Multitude taking occasion from the former Cavil of the Scribes and Pharisees to instruct them in a necessary and profitable Point of Christian Doctrine viz. Touching the cause of Spirituall pollution and uncleanness before God that it is not any outward thing or any thing from without a man which entring into him can or doth of it self make him unclean before God but that the true cause of such Spirituall pollution is from within coming out of man himself And because it is a necessary and weighty Point he stirs up their attention unto it This is the sum of the first Consequent laid down Ver. 14 15 16. The second Consequent was this That our Saviour having thus instructed the multitude publickly withdrew himself into a private House where his Disciples asking further about the matter before taught to the multitude he took occasion to reprove them for their ignorance and withall to instruct them more fully in the foresaid Doctrine which he had taught the multitude Ver. 17 c. unto the 24. Touching the first Consequent viz. Our Saviour his taking occasion to instruct the multitude c. Consider two things 1. The preparation used before his teaching of the People He called them all unto Him 2. The sum of that which he delivered to them consisting of three Branches 1. A preface stirring up their attention c. Ver. 14. 2. The matter of Doctrine taught That there is nothing without a man that can defile him c. Ver. 15. 3. The Conclusion of his Doctrine Stirring up their attention again Ver. 16. He called the whole multitude unto Him Hence some gather That the multitude was not present with our Saviour before when he reproved the Scribes and Pharisees so sharply but that he reproved them privately by themselves and afterward called the People unto Him But it is more probable That some of the People were present before if not all and that he reproved the Scribes and Pharisees openly in the hearing of the People at least of some of them But now he is said to Call them all to Him either because he called the residue to him which were not present before or else because he called them to come neer about him to hear him more conveniently Quest Quest. Why did he now turn his Speech from the Scribes and Pharisees to the Common People Answ Answ Because he knew the Scribes and Pharisees to be obstinate and willfull Contemners of Him and his Doctrine and that they were proud and self-conceited Hypocrites which would not submit to his teaching and therefore that they were not teachable or fit to be instructed of Him Therefore he leaves them in their obstinacy and directs himself rather to the Common People whom he saw to be more tractable and teachable Observ Observ Here observe the just and heavy Judgment of God which he usually brings upon such as are willfull Contemners of the means of Salvation as the Ministery of the Word Sacraments c. It is just with the Lord
A Learned Pious and Practical COMMENTARY Upon the GOSPEL According to St. MARK WHEREIN The Sacred Text is Logically Analysed 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 Luke 24. 32. Did not our heart burn within us c. while he opened to us the Scriptures 2 Tim. 4. 11. Take Mark and bring him with thee For he is profitable to me for the Ministry Non potuit latere Marcum quid scriberet Nec enim inexpers erat lectionis qui ab infantiâ divinis literis imbutus exercitatus erat in lege maximè cum Apostolos sit secutus Augustin Operum Tom. 4. in part 2. Questionum ex Novo Testamento Col. 738. Edit Basil 1569. Habebat Paulus Titum interpretem Sicut Beatus Petrus Marcum Cujus Evangelium Petro narrante illo scribente compositum est Hieronym Hedibiae quaest 11. part 154. Tom. 3. Edit Lugdun 1530. LONDON Printed by J. Streater and are to be sold by George Saw-bridge at the Bible on Ludgate-Hill MDCLXI THE Preface to the Pious Reader THE Four Evangelists are by some compared to four stately white Horses drawing the Triumphant Chariot of the Gospel wherein the Lord Jesus rides gloriously in his Imperial Seat throughout the World Others refer them as Mystical Jerom in praef ad Comment in Math. Anti-Types to the four Cherubims in Solomon's Temple or the four living Creatures in the Visions of Ezekiel supporting the Throne of the Divine Majesty with their Wings lifted up on high Each of which Cherubims had four Heads or Faces That which had the face of a Lion the Ancients say did represent our holy Evangelist St. Mark Because the first thing that we read of in the beginning of his heavenly Gospel is as it were the roaring Voice of a Lion in the Desarts The Voice of one crying in the Mark 1. 3. Wilderness Prepare ye the way of the Lord make his paths streight This blessed Man is reported to have been born in the Land of Judaea possibly at Jerusalem the Head City if that be true which some conceive that the Disciples were met secretly at the House of his Mother Mary when Act. 12. 12. Peter was let out of Prison by the Angel For the Text tells us expresly that he came to the House of Mary the Mother of John whose Sirname was Mark. He was Nephew to Barnabas if that be the same Person of whom the Apostle Paul writes in his Epistle to the Colossians Some have Col. 4. 10 conceited that he was the Son of Peter the Apostle because he styles him 1 Pet. 5. 13. so in his Epistle to the dispersed Jews But I rather understand it according to Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he was his Son begotten in the Faith as Paul calls Timothy other-where I know Carion takes him to be Peter's Carion p. 589. Sister's Son and so pro more Gentis according to the rate of the Hebrews speaking of their Kindred called his Son Others deem him to be so called because of his Youth and his continual Attendance to and Assistance of Peter in the Ministry of the Gospel For by Irenaeus he is called The Iren. haeres lib. 3. c. 1. Disciple and Interpreter of Peter committing those things to writing which he received from the Dictate of Peter Jerom relates concerning him Ib. supra that he was the first Bishop of the Church of God at Alexandria in Aegypt and acquaints us moreover that it was the Tradition in his time That he did not see the Lord our Saviour in the Flesh yet that what he compiled he received from Peter's own Mouth and hath compendiously recited the History of our Lord exactly according with the Divine Truth though not in all Points in precise Order of time The same learned Father in his Catalogue of Ecclesiastical Writers translated into Greek by Sophronius observes further That St. Mark wrote this Evangelical Treatise in Italy even at Rome it self at the request of the Brethren Others say at the desire and by the direction and inditing of Peter if so as most probable then I question whether it were written at Rome For it is greatly controverted and more likely on the Negative that Peter never was at Rome whatsoever the old and bold Lyars of the Popish strain do assert But however it appears from Evidences of great Antiquity that it was approved by Peter and by his Apostolick Authority set forth to be read in the Churches of Christ as Clemens cited by Jerom in the sixth Book of his Hypotyposis hath written Papias also the Bishop of Hierapolis in Syria who lived very anciently and was the Auditor and Disciple of St. John the beloved Disciple doth make a notable mention of this Sacred Author And Philo Judaeus seeing the Order of the Church by him erected in Aegypt what time he went Embassadour to the Emperour in the behalf of his Country-men the Jews highly commended the great Charity Community Holiness and Continency of the lives of St. Mark 's Disciples It is reported by Epiphanius truly in general a grave Author but yet it is to be feared in those Collections of Haeresies and other matters that he over-ruled his Pen too much by common fame that our holy Evangelist was one of those Disciples who not understanding the Mystery of eating the Flesh of Christ fell from him and walked no more with him Joh. 6. 66 but afterwards repenting became a Proselyte to the Gospel This Story is taken up by Baronius and other sequacious Pens whereas there be Casaub in Exerc. 15 in Baron many and those of high Repute and Antiquity who assert that our Holy Man never saw our Lord walking in the Vally of his Incarnation Eutychius in his short recital of the Foundation of the Alexandrian Eutych Edit Seldâ—n Church tells us several Stories of this Person upon what a strange occasion he was instrumental by a miraculous Cure of the Finger of one Ananias a Sutor of that City towards the Conversion of him to the Faith and afterwards he did constitute him the first Patriarch of that Seat The main of which Story being crept into the Fabulous Legends I leave to the Childish Affectors of Jacobus de Voragine and such kind of tremendous Lyars and Impostors to be asserted and proved Out of more serious and grave Relators it appears that this Holy Man dyed in the eighth Hieron Euseb l. 2. c. 24. Hist Eccles Dorotheus Year of Nero and the 63d after our Lord's Birth and was buried at Alexandria Some say he was crowned with
and the three next following he proveth the Crime of which he accused them by an example or instance which he giveth of two particular precepts of the Word of God which they rejected and disannulled by their Tradition Where 1. Our Saviour layeth down or alledgeth the precepts of the Word of God which he chargeth them to abrogate Ver. 10. 2. He layeth down their contrary unwritten Tradition which they opposed against the written Word Ver. 11 12 13. Where he shews how they abrogate God's Word by that Tradition Touching the alledging of the precepts of the written Word of God in which our Saviour instanceth we are to consider two things 1. The manner of alledging them viz. the name of Moses the Pen-man of those Books of Scripture out of which the precepts are cited Moses said c. 2. The matter and substance of the precepts which are two in number The first Being a precept of the Morall Law even the Words of the fifth Commandement recorded Exod. 20. 12. Deut. 5. 16. Honour thy Father and thy Mother The second Being a precept or Ordinance of the Judiciall Law which was the Law of punishments for Breakers of the Morall Law enjoyning the penalty of Death to be inflicted on such Children as did break the fifth Commandement and that in a high degree by cursing or speaking evil of their Patrents in these words Whosoever shall speak evil c. which Judiciall Law is found written Exod. 21. 17. and Levit. 20. 9. First Of the manner of alledging these precepts of the Law of God Quest Quest Where did he say it Answ Answ In his written Books before mentioned Moses said So saith our Evangelist here Yet Matthew 15. 4. it is said God Commanded c. The reason is because Moses was imployed of God as his Instrument and Secretary in writing of the Law and whatsoever he wrote and in writing delivered to the Church in those Books of his before mentioned he wrote it by Authority received from God himself and that immediately St. Mark ascribeth that to Moses which St. Mathew attributeth to God that he might commend to the Church the Divine Authority of the Books of Moses Observ Observ Here take notice of the Divine Authority of the Books of Holy Scripture that though they were written by Men as Instruments imployed of God in that service yet they contain no other but the Divine and Heavenly Doctrine of God himself So that what Moses wrote in his five Books which we have it is the Doctrine and Writing of God Hos 8. 12. I have written to him that is to Ephraim the great things of my Law c. So all that is written in the rest of the sacred Books of the Old and New Testament is no other but the very Word and Doctrine of God himself Acts 1. 16. The Holy Ghost spake by the mouth of David in the Book of Psalms The reason is because all the Pen-men of Scripture wrote those Books of Scripture by immediate extraordinary direction and assistance of the Spirit of God instructing them infallibly both in the matter and manner of Writing 2 Tim. 3. 16. All Scripture is given by inspiration of God c. 2 Pet. 1. 21. Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Quest Quest. How to know and be assured that the Scriptures were written by immediate Divine inspiration and consequently that they contain the Doctrine and the Word of God himself Answ Answ The main and principall means to be assured hereof is by the inward infallible testimony of the Holy Ghost in the consciences of Men especially of the Elect of God when they read the Scriptures or hear them read or preached This inward testimony of the Spirit is the onely means abled undoubtedly to perswade the conscience that the Scriptures are the Word of God If no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. Then much less can any come undoubtedly to be perswaded that the whole Scripture is the Word of God but by inward testimony of the Spirit sealing it to his heart Now this Testimony is especially found and felt in those that do unfeignedly desire and endeavour to obey the Will of God revealed in his Word Joh. 7. 17. If any man will do his Will he shall know of the Doctrine whether it be of God c. But besides this inward testimony of the Spirit there are also sundry other proofs and evidences which may be drawn from the Scriptures themselves which are sufficient to convince the conscience of any not willfully blind that the Doctrine of the Scripture is the Word of God so as they cannot in conscience deny it though otherwise they have not Grace to yield obedience to it as the Word of God I will not speak of all but of some of the principall of those evidences by which our consciences may be settled in the truth of this weighty Point and by which we may be armed against profane Atheists and all that deny or call in question the authority of the Scriptures The proofs are these which I will but briefly touch 1. The Power and Efficacy of the Scriptures in working on the inward Souls and Consciences of men both to humble them in the sight and sense of their sins and to raise them up and comfort them being humbled No Writings or Doctrine of Man hath like Power Hebr. 4. 12. The Word of God is quick and powerfull c. See also 1 Cor. 14. 25. 2. The Antiquity of the Scriptures for the Books of Moses are more antient then any humane Writings setting down the Originall and first History of things done from the beginning of the World which other Writers either knew not at all or borrowed them from Moses and corrupted them with many Fables and untruths 3. The wonderfull Harmony and Consent that is found to be in the Books of Scripture among themselves though they were Written by sundry persons at sundry times and in different Ages of the World And though there be some shew of difference or contrariety in words sometimes yet all such places as seem to differ and to be at jarr are sufficiently reconciled by those of the Church who have laboured therein 4. The fulfilling of the Prophesies found in Scripture in their due and appointed times even unto this very Age in which we live For example The Israelites going into Aegypt and being delivered thence again and coming into Canaan The seventy years Captivity of the Jews and their deliverance by Cyrus who is also named by the Prophet above a hundred years before he was born Isa 45. 1. So also the time and manner of Christ's coming in the Flesh the calling of the Gentiles destruction of Hierusalem revealing of Antichrists c. All these and many other things foretold in Scripture are already fulfilled and other things are daily more