and Ground of his Worship To this we must keep close without swarving either to the right hand or to the left As God in his Word commands us to worship him so he there prescribes how he will be worshipped and not otherwise As an earthly Master looketh that his Servant shall not onely do his Work but in such manner and Order as he requireth So Rom. 12. 1. Give up your Bodies in reasonable Service and prove what is the acceptable Will of God Deny our own Will and do God's Will c. Mark 7. 8 9. For ye lay the Commandment of God apart c. March 3. 1621. VVEE have heard how our Saviour alledgeth the Testimony of the Prophet Esay for the reproof of the Scribes and Pharisees Now in the 8th Verse he doth more directly apply that Testimony against them and shew how it did touch them in as much as they were guilty of the same sin of Superstition which the Prophet reproved in the Jews of his time and not onely so but they were also guilty of a further Sin even the Contempt of the Word and Commandment of God which latter Sin seems to be mentioned as a fruit of the former Then in Ver. 9. the same reproof is repeated and further pressed against them as we shall see when we come unto it Touching the eighth Verse it contains a Reproof or Censure of the Scribes and Pharisees for two Sins 1. Contempt of the Word of God in these words Ye lay the Commandment of God apart 2. Superstitious Observation of humane Traditions which is laid down 1. Generally Ye observe the Tradition of men 2. More particularly 1. By instancing in some particular Traditions which they observed as the washing of Pots and Cups c. 2. By mentioning the great number of such other Traditions which they observed Ye lay apart Or let go the Commandment of God that is Ye contemn and set leight by the written Word of God making little or no Conscience of yielding Obedience unto it Ye observe Or hold fast It is the same word which was used before in the third Verse which implyes a very strict and curious observing of their Traditions and that they were greatly addicted to them Tradition of men That is humane Ordinances Decrees and Customs which they had received from their superstitious Ancestors not grounded on the written Word as before ver 3. As the washing of Pots c. He instanceth in these particulars for the more plain and direct convincing of their Consciences and withal to aggravate their sin in that they neglecting the Word of God yet were so strict in observing such small and trifling Customs as these And many other c. This also is added by our Saviour to set out their grosse Superstition in that they did not only observe superstitious Customs but so great a number of them therefore this is again repeated Ver. 13. So much of the sense of the words Now to the matter of Instruction And first to speak of the two sins here reproved in the Scribes and Pharisees viz. Contempt of God's Word and superstitious Observation of mens Traditions Of the latter we have spoken before Here I will only observe one Point of Instruction from this that our Saviour joyneth these two sins together in them viz. Contempt of the Word of God and superstitious Observations of humane Ordinances and the former as a fruit or consequent of the latter This may teach us that superstitious affecting and observing of humane Ordinances and Decrees or Customs without warrant from the Word is commonly joyned with Neglect and Contempt of the Word of God and drawes the same with it The more men are addicted to the superstitious keeping of mens Ordinances and Customs having no ground in the Word the more negligent and careless they are in obeying the Word of God So it was with the old superstitious Jews in the time of the Prophets So it was also with the Scribes and Pharisees in our Saviour's time as we see here by censuring them not only as superstitious Observers of mens Traditions but also as profane Contemners of God's Commandments And it is clear by other places of the Evangelists both how curious and strict they were on the one side in observing their Traditions and how negligent and unconscionable in Obedience to the Word of God They were precise in washing hands before meat and in washing when they came from Market c. as we have before heard in many such superstitious Observations but in the mean time they cast behind them the Word of God living in manifest and gross sins condemned in it as in Hypocrisy Malice Covetousness Extortion Swearing c. Mat. 23. 23. Ye tythe Mint Annise and Cummin which it is likely were not tythable by the Law but only by Tradition See Drus in locum and have omitted the weightier matters of the Law Judgment Mercy and Faith Vide etiam Bezam in loc So it is with the Papists at this day As they are very curious in observing their superstitious Traditions and Customs grounded on mens Authority without warrant from the Word so they are as negligent in keeping the Precepts of the Word of God As they highly account of their Traditions Pope's Decrees c. so they have the Word of God in as little accompt making leight of the Scriptures and speaking contemptibly of them as even the more learned sort of them are not ashamed to do Reason Reason No man can serve two Masters as our Saviour saith in another Case Matth. 6. 24. for either he will hate the one and love the other or else hold to the one and despise the other We cannot serve God and obey his Word conscionably if we become Servants of Men by tying our selves to their Authority and to their Traditions and Customs without warrant from the Word of God but the more love and honour is given to Men's Preceps the more is withdrawen from the precepts of God in his Word See Ver. 9. Ver. 13. of this Chapter Vse 1 Use 1. See one main cause of such contempt of the Word of God in many in our times and of so little love reverence and obedience yielded unto it The reason is that many are so much addicted to humane Ordinances and superstitious Customs of their Elders and forefathers brought into the Church without warrant from the Word of God This Superstition draws with it contempt of the Word of God So in the Papists and so in some ignorant Protestants who are exceedingly addicted to keeping of old superstitious Customs devised and brought up by men without warrant from the Word of God and in the mean time can bear with themselves and others in some gross and manifest sins plainly condemned in the Word of God as Swearing Sabbath-breaking Covetousness Usury c. Use 2 Use 2. See how dangerous and hurtfull a sin superstition is in the Church of God and in Professors of Religion in
useth all means to hinder us from it so let us use all means to get it Especially these 1. Search the Scriptures which testifie of Christ Joh. 5. 39. 2. Come diligently to the publike Ministery of the Word by which Christ is plainly described and set forth to us as the Apostle sheweth Gal. 3. 1. 3. Pray unto God to reveal unto us the true and saving knowledg of his Son Christ Jesus As none knoweth the Father but the Son and he to whom the Son revealeth him Matth. 11. 27. So no man knoweth the Son but the Father and he to whom the Father will reveal him And here we must remember not to rest onely in a bare historical and general knowledg of the Person and Offices of Christ which wicked men and devils have but labour for an effectual knowledg of faith applying him and his benefits to our selves c. Vse 2 Use 2. See whose Instruments they are and by whom set awork who any way hinder others from the sound knowledg of Christ or to hold them in errours touching his Person or Office even the Devil's Instruments and Factors they are in this Such are the Papists who barr the common people from reading the Scriptures which testifie of Christ And whosoever they be among us that any way discourage others from reading the Scriptures or from frequenting the Word preached that they may learn Christ aright Observ 2 Observ 2. In that here is mention of so many different Opinions of Christ and yet all false and erroneous We may hence gather That howsoever there is but one truth in all matters of Religion which are questionable yet there are manifold errours by which men may swerve from the truth There is but one right way of truth laid out in the Word of God but there are many crooked and by-paths found out by Satan by which he leads men into errours heresie and false opinions There is but one true Faith and Religion which is from God but many false and counterfeit kinds of faith and religion in which Satan laboureth to hold men as at this day the Religion of the Turks Jews Papists Anabaptists c. all false Religions and in the mean time there is but one true Faith and Religion of Christ which we profess and know to be the truth Use Use See then how careful we had need be to know and learn the sound truth in all matters needful to salvation and to hold it fast when we have learned it to buy the truth and not to sell it again as Solomon speaketh Prov. 23. 23. we must be very careful hereof because there being but one Truth and manifold Errours and false Opinions in matters of Religion it must needs be a matter of much difficulty to search out and hold that one truth amidst so many errours and to walk with a right foot in that one true way not turning to the right or left seeing there are so many crooked paths to turn us out of it If a man be to travel a Way that hath many turnings he will be the more fearful of losing his way and the more careful to keep in it and to be still enquiring of such as know it So in matters of Religion there being but one true and right way we must be the more careful to know it and to walk in it To this end we must be diligent in searching the Scriptures in which the Lord hath plainly revealed all truths needful to salvation and pray unto God that he will by his good Spirit lead us into those truths Observ 3 Observ 3. Further in that not only Herod himself but the Jews also which lived under his Jurisdiction in Galilee did hold such grosse and absurd Opinions of Christ we may Observe That such as depart from the Word of God do usually run into grosse and absurd Errours in matters of Religion This was the cause that these Galilean Jews under Herod did run into these gross errours touching Christ that they did not keep themselves to the doctrine of the Prophets which had plainly foretold both the time and manner of the Messiah's coming therefore if they had kept them to those Prophecies they could not have erred so grosly touching Christ but they forsook those Prophecies at least the true sense and meaning of them and followed their own unwritten Traditions and hence grew those absurd opinions which they held So Mark 7. 8. our Saviour sheweth this to be the cause of the gross Errours of the Scribes and Pharisees both in judgment and practise because they laid aside the Commandment of God and held the Traditions of men as washing of pots and cups c. So Jer. 8. 9. They have rejected the Word of the Lord and what wisdom is in them As if he should say There can be no true wisdome or sound knowledg and judgment in them but they must needs run into foolish and absurd errours This also was the cause of the absurd Errours which the Sadduces held that they did not keep themselves to the Scriptures Matth. 22. 29. Ye do erre saith our Saviour to them not knowing the Scriptures c. See Act. 23. 8. And what is the cause of the many grosse and absurd errours of the Papists at this day but even this That they keep not to the written Word but lean rather to their unwritten Traditions Popes Decrees Testimonies of Fathers Councels c. So What led the Popish Schoolmen into such absurd Errours but the leaving of the Scriptures and giving themselves too much to the study of Philosophy Reas 1 Reasons of this Doctrine 1. The written Word of God is the only sure and perfect Rule of all truth in matters of Religion and the touchstone to try it by It is the Word of Truth containing in it nothing but truth without all mixture of errours yea it is truth it self Joh. 17. 17. neither is any word or doctrine or Opinion of man true but that which is consonant to this Word of God therefore to leave the Rule and Direction of this Word must needs be the way to all absurd and gross Errours Reas 2 Reas 2. It is just with God thus to punish the contempt of his Word in those that forsake the Rule of it by giving them over to gross Errours 2 Thess 2. 10. Because they received not the love of the truth For this cause God shall send them strong delusion that they should believe a lye Vse Use If we would not be given over justly of God to gross and absurd Errours in matters of Religion beware of leaving the Rule and Touchstone of Truth which is the written Word of God beware of contemning it and of neglecting to read it and meditate in it daily and to hear it preached by God's Ministers This neglect and contempt of the written Word is the ready way to all errours and even those that are most gross and dangerous Hence come ten thousand evils or mischiefs sayes
Solomon How much more should we be content to go far to hear Christ in his Ministers c. 4. By being careful to come early and in due time to the Publick Ordinances and to this end rising early on the Sabbath-day especially the better to prepare our selves to come to the Church in time yea striving who shall be foremost If the wicked rise early to follow sin and strive who shall be foremost c. This People as we see here ran before on foot and made such speed that they came to the place where Christ was to come before him Use 1 Use 1. To reprove and shame the negligence and backwardness of many amongst us c. Vse 2 Use 2. To stir us up to more zeal and forwardness hereafter in resorting to the House of God to be partakers of his holy Ordinances the Word and Sacraments c. To this end 1. Consider the excellency and necessity of these Ordinances being the onely ordinary and principall means sanctified of God to work and encrease all Grace in us and to save our Souls c. 2. Labour for true love to these Ordinances such as was in David and in Job Chap. 23. 12. This will cause us to delight in them and to taste and rellish spiritual sweetness in them and then we shall hunger and thirst after them c. 1 Pet. 2. 2. Desire the sincere Milk of the Word c. If ye have tasted c. Hitherto of our Saviour's going apart with his Disciples into the Desert of Bethsaida and of the People's flocking thither to meet with him there Now in the next place the Evangelist sheweth how our Saviour was employed there for although it is likely that he withdrew himself thither to rest himself awhile as well as his Disciples as we have heard yet the People flocking thither to him so fast did not suffer him to rest or refresh himself long if he rested at all as appears by that which followeth Now the Employment of our Saviour in this Desert was two-fold 1. In preaching to the People which were assembled to him Ver. 34. 2. In confirming his Doctrine by the great Miracle of feeding so many thousands with five Loavs and two Fishes from Ver. 35. to 45. Touching the former consider three things 1. The occasion of his Preaching there When he came out he saw much People 2. The ground or cause moving him to preach to them which was his compassion with which he was moved towards them because they were as sheep without a Shepherd 3. The Preaching it self He began to teach them many things Touching the occasion it was the multitude of People which he saw to be assembled See ver 44. how many they were When he came out that is either out of the Ship in which he and his Disciples had passed over the Sea of Galilee or else out of some private House or other Place whither he had retired himself to rest Observ Observ See here that Ministers should take all good occasions and Opportunities of doing good to the People of God by their Ministry Our Saviour though he had now need of rest yet seeing much People assembled he takes occasion to preach to them yea to preach many things c. See this handled before Chap. 2. ver 2. I proceed to the ground or cause of his Preaching viz. That Pity and Compassion with which he was moved towards the People c. Where 1. Consider his Affection toward them He was moved with Compassion c. 2. The ground or cause of his Affection Because they were as sheep c. Moved with Compassion The word in the original doth signify great or tender compassion and pity when the Bowels do inwardly yearn with grief for others As sheep without a Shepherd This is spoken to shew the miserable condition of the People of the Jewes in our Saviour Christ's time that they were destitute of spiritual Pastors and Teachers which should have governed and fed them with spirituall food especially with the wholsome Doctrine of the Word of God Therefore our Saviour resembled them to silly sheep not able to govern themselves or to make shift for food or pasture for themselves and yet wanting a Shepherd to govern and feed them And in this comparison he seemeth to allude unto that place Ezek. 34. 5. where the Lord complaineth that his People were as sheep scattered because there was no Shepherd Quest Quest How is it said The People of the Jewes in our Saviour's time were Sheep without a Shepherd seeing they had many Priests Levites Scribes and Pharisees to be their Pastors and Teachers Mat. 23. 2. Answ Answ Though these did occupy the room and stood in place of Pastors having an outward Calling to be Teachers of the People yet our Saviour Christ accompts them as no Pastors for these Reasons 1. Because they were ignorant and unskilful to teach the People therefore our Saviour calls them blind Guides Mat. 23. and the blind Leaders of the blind 2. Because they were idle and negligent in feeding and teaching the People committed to them like those Shepherds Ezech. 34. who fed themselves and not the flock of God yea they rather devoured the flock like Wolves than fed them as good Pastors Mat. 7. 1. 3. Because though some did teach the People yet they taught them not the sound truth and pure Doctrine of the written Word but mingled it with their own foolish and superstitious Traditions Besides that they did corrupt and pervert the true meaning of the Scriptures with their false glosses and expositions as our Saviour sheweth against them Mat. 5. See also Mark 7. So much for Answer to this Question and in way of clearing the sense of the words Now to the Observations Observ 1 Observ 1. In that our Saviour was touched with the Affection of pity and compassion towards this People we gather that he was subject unto natural and humane Passions and Affections as Grief Sorrow Joy Fear c. He was not without such humane Affections but touched with them and sensible of them in Himself So Chap. 3. 5. He was moved with two Affections at once Anger and Grief So Matth. 26. His Soul was heavy c. and Hebr. 5. 7. the Apostle mentioneth his natural Fear of Death Use 1 Vse 1. This proveth unto us the truth of his humane Nature of which we have often heard before Vse 2 Use 2. It shews the lawfulness of these natural humane Affections and that it is not required of us to be without them as if they were in themselves sinful for then they should not have been in Christ but we are onely to look that we moderate our selves in them See Chap. 3. 5. Observ 2 Observ 2. See here the merciful nature and disposition of our Saviour Christ toward such as are in misery or necessity He is ready to pity them in their miseries and wants whether bodily or spiritual especially in their spiritual necessities as
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
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
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
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