A learned, pious, and practical commentary, upon the Gospel according to St. Mark wherein the sacred text is logically analyzed; the meaning of the holy Spirit clearly and soundly opened: doctrines naturally raised, strongly confirmed, vindicated from exceptions, and excellent inferences deduced from them: all seeming differences in the history between this and the other evangelists fairly reconciled: many important cases of conscience, judiciously, succinctly, and perspicuously solved. By that laborious and faithful servant of Christ, Mr. George Petter, late Minister of the Gospel at Bread in Sussex.

Mark 7. 11.

But ye say, If a man shall say to his Father and Mother, It is Corban, that is to say, a Gift, by what∣soever thou mightest be profited by me: He shall be free.

OUr Saviour in the 9th. Verse charged the Scribes and Pharisees with the sin of rejecting God's Com∣mandement, for the keeping of their own Tradition. Then from the 10th. Verse unto the 14th. he proveth that they did so by an example or instance given of two particular Precepts of the Law of God, which they by their Tradition did make Voyd.

And, 1. He alledgeth those Precepts of the Law of God, Ver. 10.

2. He setteth down their contrary Tradition by which they abrogated the Law of God, shewing how by it they made voyd the Precepts of God's written Law, Ver. 11, 12, 13.

And, 1. He setteth down that particular Tradition by which they abrogated the foresaid Precepts of the Law.

2. Sundry other Traditions, Ver. 13. Of the Precepts of the Law of God alledged by our Saviour, Ver. 10. I have spoken.

Now I am to speak of his alledging the contrary Tradition of the Scribes and Pharisees, &c. Where we are to consider.

• 1. The Tradition it self, alledged Ver, 11.
• 2. The hurtfull and dangerous Effects and Consequents of that Tradition. Which are two,
  • 1. That by it they hindred Children from doing Duty to Parents, Ver. 12.
  • 2. That by it they made the Word of God of none Effect, Ver. 13.

Touching the alledging of their Tradition; Consider,

• 1. The maner of alledging, in these words; But ye say.
• 2. The matter or substance of it, If a man say to his Father, &c.

From the manner; Observe, That it is the property of false and corrupt Teachers to crosse and contradict the plain and expresse Doctrine of the Scriptures, and the written Word of God, So did these Scribes and Pharisees: Whereas Moses (or rather God himself by Moses) saith, Honour thy Father and Mother, &c. They on the contrary taught, that in some case Children were not bound to honour Parents. So Matth. 5. 43. the corrupt Teachers among the Jews taught that it was lawfull to hate their Enemies, by which Doctrine they plainly crossed the Doctrine of the Law of God, forbidding not onely hatred of Friends, but even of Ene∣mies; as may appear by comparing Levit. 19. 17. with Deut. 23. 7. So at this Day the Popish Teachers do by their corrupt and false Doctrines crosse and contradict the written Word of God. For example, the Word of God saith, Marriage is honourable in all, &c. Hebr. 13. But they say, It is not honourable in Mini∣sters of the Church, but unlawfull: The Word of God saith, Every Creature of God is good, being received with Thanksgiving, 1 Tim. 4. 4. And again, Eat whatsoever is sold in the Shambles, 1 Cor. 10. 25. But they say, It is a sin to eat Flesh-meat upon some Dayes, and at some Times, &c. Christ at the Institution of the Lord's Supper, said, Drink ye all of this: But they say, The common People need not Drink of the Sacra∣mentall Cup, but onely the Priest.

[Ʋse.] Use. See how to know false and corrupt Teachers from true and sound, examine their Doctrine by the Scriptures, (according to the rule prescribed, 1 Thess. 5. Try all things,) and see whether it agree therewith, or whether it do crosse or contradict any plain and manifest place of Scripture: If it do, reject that Doctrine as unsound, &c. Note here, that it is a mark of false Teachers not only to cross the manifest Words of Scrip∣ture, but to contradict the true sense of any place of Scripture, though they may seem to agree with the Words. See Matth. 5. how the Jewish Teachers delivered the words of the Law, but crossed and perverted the true meaning: So do the Papists also. But to come to the Tradition it self, which these Scribes and Pharisees taught, If a man shall say, &c.

Corban] This is an Hebrew or Syriack word, which signifieth a Gift, as it is interpreted in this Text; yet not any kind of Gift, but properly a Gift given to God; that is, something hallowed and consecrated to God in speciall manner, in way of religious Devotion: as, in time of the Law, the Sacrifice, Tythes, first-Fruits, &c. (Vide Drus. Comment. in voces Novi Testam. in voce Corban.) And hence is derived another word Corbana or Corbanas, used by the Evangelist, Matth. 27. 6. to signifie the common Treasury of the Temple, in which were kept those holy things or gifts which were consecrated to God, that is, to holy uses. Fur∣ther we are to know that the words of this Verse are in themselves somewhat dark and difficult in the Origi∣nall Greek Text, and learned men do not at all Interpret them alike. Some translate them thus, It is Corban, that is to say, a Gift, by whatsoever thou mightest be profited by me. And they take them to be a protesta∣tion or profession made by the Jewish Children to their Parents, in way of excusing themselves for not helping and relieving them in their necessity; And they thus expound them.

It is Corban,] Or, a Gift; that is, it is already given and consecrated to God and to his Service, or to other Religious uses.

By whatsoever, &c.] That is, so much of my worldly Goods or Substance as I could spare otherwise to help thee in thy necessity: q. d. I cannot help or relieve thee, because I have already given all I can spare unto God; that is, to Religious uses. Now those that thus expound the words, do think that it was the Tradition or Doctrine of the Pharisees, that in this Case Children were not tyed to relieve Parents, if they could thus plead, that they had already given that to God with which they should relieve them. Now this Interpretation I will not reject utterly, because it is the most common received exposition, and the words of the Text (as I think) may bear it well enough. But there are some other learned and judicious Divines which think the words should be translated otherwise, in this manner.

By Corban,] That is to say, by the Gift; If thou be profited by me in any thing whatsoever, or if thou have any profit whatsoever by me. And they think that the words do contain a solemn Oath, or a solemn Vow bound with an Oath, which wicked Children sometimes used in their rage and anger against their Parents, Swearing and Vowing that they should have no profit by them; that is, they would do them no good, nor

afford them any help or relief. And they Interpret the words particularly in this sort.

By Corban,] Q. D. I swear by Corban, that is, by the holy Gift consecrated to God.

If thou be profited by me, &c.] Q. D. Thou shalt have no profit by me at all; For so much the words may imply, being an imperfect Sentence uttered by those wicked Children in rage against their Parents; in which something more is to be understood then they expressed, viz. These or the like words; Let me be accursed, or, Let God destroy me: For the Jews used to bind themselves under some such Curse to the keeping of all their solemn Oaths and Vows. (See for this, Act. 23. 14.) And this manner of speaking in their so∣lemn Oaths was (as it seemeth) taken up amongst them after the phrase of Scripture, where the like is used: As Gen. 14. 23. Abraham sware to the King of Sodom; If I take from thee a thred, or shoo-latchet, &c. that is, I will not take from thee, &c. So Gen. 11. 23. Abimelech saith thus unto Abraham, Swear unto me, If thou shalt deal falsly, or lye unto me, &c. that is, that thou wilt not, &c. Yea, this manner of Speech is used in the Oath of God himself, Hebr. 3. 11, 18.

Now this Interpretation of the words I take to be the best, and most probable; And that for these Rea∣sons.

1. Philo, an antient learned Jew who lived about Christ's time, doth testify, That it was the manner of some wicked persons among the Jews to use such kind of wicked Oaths in their rage and anger against others; that is, to swear that such or such a one should have no profit by them. (See Philo Jud. de specialib. legib. Decalogi. Pag. 595). Now it is likely, that he was well acquainted with the Customs and manners of his own Nation, &c.

2. It appeareth by the words of our Saviour, Matth. 23. 18. that it was accompted a very solemn and great Oath among the Jews to swear by the Gift offered upon the Altar, for so they were taught; that to swear by the Altar was nothing, but he that sweareth by the Gift, &c. is a Debter, that is, he us bound to keep his Oath; for that I take to be the meaning. It is therefore very probable, That this kind of Oath taken by the Gift offered to God upon the Altar, is here meant.

3. Josephus, another antient learned Jew saith, that the very word Corban (which St. Mark here setteth down) was used as a solemn Oath among the Jews, and that no other Nation used it but they. (See Joseph. Contra Apion. Lib. 1. Pag. 1047.) See also Dr. Raynold's Conference with Hart. Cap. 7. Divis. 4. Pag. 268. where the like testimony is cited by him out of the Jewish Talmud.

4. It is the Doctrine of the Jewish Talmud, that a man is bound to Honour his Father and Mother, unless he Vow the contrary. (See Dr. Raynold's Ibid.) See also Ar. Montanus in Matth. 15. (Vide etiam Drus. de 3. Sectis Jud. Lib. 2. Cap. 17.) Now touching the last words in the end of this Verse,

He shall be free.] Though they be not expressed in the Orginall, yet they are implyed, and must be un∣derstood to make up the full sense of the words: For our Saviour's purpose is to shew, That this was the cor∣rupt and wicked Doctrine of the Pharises, That if a Child had once taken this solemn Oath by Corban, that he would not do his Parents Good, then he was free; that is, not guilty of sin; though he refused to do them good, or help them: And that this is the scope of the words, may appear by the words following in the next Verse. And hitherto of the sense of the words.

In which being thus opened, we may consider two things.

• 1. A case of Conscience supposed by the Scribes and Pharisees, touching Children's relieving Parents in their necessity. The Case or Question is, whether if a Child had sworn, or solemnly vowed not to help his Parents, he were tyed to help them.
• 2. Their Resolution of the Case or Question, by their Doctrine, viz. That in this Case the Child was not tyed to relieve his Father or Mother, but was free from sin, in refusing to do them Good. Touching the first.

[Observ. 1] Observ. 1. See here how great sins and abuses raigned among the Jews in our Saviour's time, as open pro∣fanation of the name of God by unlawfull and wicked Oaths and Vowes, binding themselves by such Oaths to the committing of sin, and omission of necessary Duties commanded in the Law of God, as the relief of their own Parents; I say, these grosse corruptions were now raigning amongst this People, being not onely practised by the Common sort, but also allowed and maintained by the Scribes and Pharisees, the Teachers of the Church; and yet for all this, God had his Church at the same time, even amongst these wicked Jews: And therefore our Saviour Christ notwithstanding these great corruptions in Life and Doctrine, did not separate himself, nor command his Disciples to separate from this Church of the Jews in respect of communicating with them in the publick Ordinances and Worship of God; as the Ministery of the Word, &c. But He and his Disciples usually resorted to the publick Synagogues of the Jews; yea, He commanded his Disciples to hear the Scribes and Pharisees sitting in Moses Chayr, Matth. 25. Which manifestly proveth, That there may be a true Church of God even in such places where some, yea, many grosse sins and corruptions do raign and bear sway, and that there is no warrant for any to separate from a particular Church, because of such abu∣ses and corruptions in it: Which therefore condemneth the practise of the Brownists separating from our Church, because of the Corruptions in it, &c.

[Observ. 2] Observ. 2. Learn here, that it is the property of wicked and ungodly persons (such as these Jews here spo∣ken of) to vow and swear unto things evil and unlawfull, as to the omission of some necessary Duty comman∣ded of God, or to the commission of any sin forbidden of God in his Word. This is to bind themselves by an Oath to the dishonouring and provoking of God by sin, which is a most wicked practice, being a gross and hanious abuse of an Oath or Vow, and a high degree of taking God's name in vain, for which he hath said, he will not hold such guiltlesse. See more of this Point, before Chap. 6. 23.

[Use.] Use. See the grievous sin of such as stick not to vow or swear sometimes to do that which is in it self a sin, as to be revenged on enemie, &c. or on the other side to swear or vow the omission of good Duties; as that they will not have dealing again with one that hath wronged them, that they will never do good to their Enemy, that they will not come to such a Church, or hear such a Preacher again, because he hath perhaps touched their conscience for some sin which they will not forsake: Yea, though one should in sudden passion of anger, make such a Vow or Oath; yet would not this excuse it from being a most hanious sin.

[Observ.] Observ. 3. In that it was wrath and anger conveived against Parents (as it is most likely) that moved the Children thus wickedly to swear that they should have no profit by them: Hence observe, How great and dangerous a sin, rash anger and wrath is, in that it is the Cause of other hainous and grievous sins; as of disho∣nour, and open contempt of Parents: yea, of vowing and swearing not to do them Good, &c. These were∣grievous sins; yet it seems that these wicked Children made nothing of them, when they were once inraged with anger against their Parents for some discontentment given: Prov. 29. 22. A furious man aboundeth in transgression: Full of anger, full of sin. Especially this is true of extream and outragious anger, which is nothing else but a short fury or madnesse, as the Heathen man could say, Prov. 27. 4. Wrath is cruel, and anger is outragious: Experience shews what grievous sins this raging anger is often the Cause of: Is it not the Cause of wicked cursing, swearing, and of bitter rayling at others? Is is not the Cause many times of contenti∣on, quarrelling, fighting, wounding; yea, of actual murder? Was it not so in Can's anger? Gen. 4. See Prov. 26. 18. Yea, how have some good men been overcome of this raging passion, and by it thrust forward to very grie∣vous sins? See this in David, who being suddenly inraged against Nabal, vowed his Death, and the Death of all his Family, 2 Sam. 2. 5. In a word, what sin (almost) is so grievous, but one that is thus inraged with furious anger, is ready to fall into, being tempted to it in his anger? Such a one is a fit subject for the Devil to work upon; and he may at that time, in the midst of his rage, fasten any sin upon him, and drive him head-long into it.

[Reason.] Reason. This furious passion doth exceedingly distemper the whole man, both inward and outward. It distempers the mind, bereaving a man of all judgment, and use of reason for the time: It distempers the memory, making him forget himself, and his Place and Duty to God and Man; yea, it expelleth all thought of God, and of good things. As it distempers the inner man, so also the Body, and every part and member of it, making them fit Instruments of sin, &c.

Use. Admonition to all to take heed of this hurtfull and dangerous sin of anger, and especially of furious wrath; being the Cause of so many other grievous sins, and laying a man open so wide to the Devil's temptati∣ons: Especially beware of custom in this sin, which is exceeding hardly left. If all occasions of sin must be shunned, then this, as one great occasion. Remedies against sinfull anger.

1. Remove the causes and occasions of it; as pride of heart, self-love, waywardness, niceness and curiosity in small and tryfling matters, needless prying into the lives of others, familiarity with angry persons: Especi∣ally labour to mortify the sin of pride in our selves, &c.

2. Labour by all means to resist and stay the first motions of sinfull anger arising in us: either by lifting the heart to God, desiring his Grace to repell this passion; or by calling to mind some place of Scripture condem∣ning this sin; or by departing out of the company where we are, if there be no other way. Howsoever it be, be sure in this case not to be sudden in doing or speaking any thing in the midst of our passion, but stay a time till the mind be settled, and in better temper; Take heed of multiplying words, &c.

3. Often think of the hurtfulness and dangerousness of this sin, being the cause of so many other sins: Think also how unbeseeming it is for Christians, who should shew all meeknesse and patience toward others, &c.

4. Lastly, Such as find themselves given to rash anger, let them daily pray against it, desiring God to mortify in them this sinfull passion, &c. So much of the case of Conscience supposed by the Scribes and Pharisees, touching such Children as had in their rage and anger sworn that their Parents should have no profit by them.

Now to speak of their Resolution given of this Case and Question, which was this, that in this Case a Child was not tyed to Honour his Parents by doing them Good; but was free from sin, though he refused so to Honour them. That this was their resolution of the Case, may appear by these last words of the Verse; [He is free, or, shall be free.] And the same is further declared in the next Verse, as we shall hear when we come unto it. Now the ground of this their corrupt Doctrine was a grosse error holden by them touching an Oath, for they held that an Oath once solemnly taken, did absolutely bind the party that had taken it to the perfor∣mance of what he had sworn, though it were a thing in it self unlawfull: yea, they put great Religion in the keeping of a Oath, though it were taken to do that which was evil and sinfull. See Matth. 5. 33. where our Saviour sheweth, That it was the Doctrine of the Jewish Teachers, that men were very strictly bound to keep their Oaths; which indeed is true of all lawfull Oaths, but not of unlawfull.

[Observ. 1] Observ. 1. Here we see that the Scribes and Pharisees under colour of religious keeping of an Oath once taken, did excuse and allow of the sin of Children in dishonouring Parents; which shews us, That it is the property of Hypocrits and wicked Persons (such as these Pharisees were) to maintain and defend sin in themselves and others, under pretence and shew of Religion and Conscience, See before, Chap. 6. 26.

[Observ. 2] Observ. 2. In that these Scribes and Pharisees did by their Doctrine free Children from Duty to Parents, in case they had sworn not to help or profit them: We may learn, That it is the property of corrupt Teachers in the Church to teach Doctrines of Liberty and Freedom for practise of sin which God hath forbidden, and for omission of Duties commanded. They give Liberty for practise of sin, where God hath given none; letting loose the Rains and Bridle to sin, where God would have it held in strait. Thus did the Scribes and Pharisees, they taught many licentious Doctrines, opening a wide Gap unto sin: as we may see, Matth. 5. For example, they taught that it was lawfull for a Man to put away his Wife by divorce for small matters; That it was lawfull to swear in ordinary Communication, if a Man did not forswear. That it was lawfull to seek private revenge, requiring an eye for an eye: That it was lawfull for a Man to hate his Enemies, so that he loved his Friends, &c.

[Use.] Use. See then a Rule or Touch-stone, by which to try and know the corrupt Doctrine of false Teachers; Look whether their Doctrine tend to liberty in sin and unlawfull practises, or to the omission of necessary Duties commanded of God. If it do, it is corrupt and unsound Doctrine, and to be rejected, and taken heed of; such are many Doctrines of the Church of Rome, as their Doctrine of tolerating Fornication under penalty of money; their Doctrine of Pope's pardons granted for money to forgive sins, not onely past,

but for many years to come; Their Doctrine of Equivocation, of exempting their Clergy-Men from Subjecti∣on to the Civil Power of Magistrates. Such also is the Doctrine of those which deny the morality of the Sabbath; On the contrary, that Doctrine which tends to the restraint and beating down of sin, is good and sound, and to be imbraced.

[Observ. 3] Observ. 3. If the Scribes and Pharisees made such accompt of an unlawfull Oath, that they would by no means have it broken by Children; no, not if they had sworn against their own Parents: much more ac∣compt should be made of a lawfull Oath taken to do things lawfull and good. How great care should every one have to keep such an Oath? Psal. 15. 4. It is said to be one mark of him that shall be saved, that having taken an Oath, he keeps it, though it be to his hinderance. Therefore, great and fearfull is the sin of those, who having taken lawfull Oaths, make no conscience to keep them; such little think how fearfull the sin of perjury is, by which they lay themselves open to the Curse of God, unto which every one binds over himself by taking an Oath, if he do not conscionably perform what he hath sworn unto, being a matter in it self law∣full to be done.

Notes

• Mar. 24. 1621.