of which he was the chief Minister or that of the Gentiles concerning which the discourse here is principally of unto which he made the first entrance by the Gospel VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will give thee the Kyes of the Kingdom of Heaven THAT is Thou shall first open the door of Faith to the Gentiles He had said that he would build his Church to endure for ever against which the gates of Hell should not prevail which had prevailed against the Jewish Church and to thee O Peter saith he I will give the keys of the Kingdom of Heaven that thou mayst open a door for the bringing in the Gospel to that Church Which was performed by Peter in that remarkable story concerning Cornelius Act. X. And I make no doubt that those words of Peter respect these words of Christ Act. XV. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good while ago God made choice among us that the Gentiles should hear the word of the Gospel by my mouth and believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And whatsoever thou shalt bind on earth c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And whatsoever thou shalt loose on earth c. I. We believe the Keys were committed to Peter alone but the power of binding and loosing to the other Apostles also Ch. XVIII 18. II. It is necessary to suppose that Christ here spake according to the Common people or he could not be understood without a particular Commentary which is no where to be found III. But now To bind and loose a very usual Phrase in the Jewish Schools was spoken of things not of persons which is here also to be observed in the Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What and Whatsoever Chap. XVIII One might produce thousands of Examples out of their writings We will only offer a double Decad the first whence the frequent use of this word may appear the second whence the sense may 1. k k k k k k Hieros Jom Tob. fol. 60. 1. R. Iochanan said to those of Tiberias Why have ye brought this Elder to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever I loose he binds whatsoever I bind he looseth 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Id. ibid. fol. 60. 1. Thou shalt neither bind nor loose 3. m m m m m m Id. ibid. fol. 63. 1. Nachum the brother of R. Illa asked R. Iochanan concerning a certain matter To whom he answered Thou shalt neither bind nor loose 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Bab. Megillah fol 26. 7. This man binds but the other looseth 5. o o o o o o Hieros Orlah fol. 61. 2. R. Chaiia said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever I have bound to you eliswhere I 'le loose to you here 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Id. Schabb. fol. 16. 4. Bab. Avodah Zarah fol. 7. 1. He asked one wise man and he bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not ask another wise man lest perhaps he loose 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Demai cap. 6. hal 11. Maimon in Gezelah cap. 4. The mouth that bindeth is the mouth that looseth 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Tosaphta in Jevam. cap. 1. Although of the Disciples of Shammai and those of Hillel the one bound and the other loosed yet they forbad not but that these might make purifications according to the others 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Id. ib. cap. 4. A wise man that judgeth judgment defileth and cleanseth that is he declares defiled or clean he looseth and bindeth The same also is in t t t t t t In Mamrim cap. 1. Maimonides 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether is it lawful to go into the necessary house with the Phylacteries only to piss u u u u u u Bab. Berac fol. 23. 1. Rabbena looseth and Rabh Ada bindeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x x x x x x Hieros Horaioth fol. 48. 3 The Mystical Doctor who neither bindeth nor looseth The other Decad shall shew the phrase applied to things 1. y y y y y y Pesachin cap. 4. hal 5. In Iudea they did servile works on the Passover Eve that is on the day going before the Passover until noon but in Galilee not But that which the School of Shammai binds until the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The School of Hillel looseth until the rising of the Sun 2. z z z z z z Ibid. cap. 6. hal 2. A festival day may teach us this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which they loosed by the notion of a servile work killing and boiling c. as the Gloss notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in which they bound by the notion of a Sabbatism that is as the same Gloss speaks The bringing in some food from without the limits of the Sabbath 3. a a a a a a Hieros Schab fol. 4. 1. They do not send Letters by the hand of a Heathen on the Eve of the Sabbath no nor on the fifth day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea the School of Shammai binds it even on the fourth day of the week but the School of Hillel looseth it 4. b b b b b b Id. ibid. They do not begin a voyage in the great Sea on the Eve of the Sabbath no nor on the fifth day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea the School of Shammai binds it even on the fourth day of the week but the School of Hillel looses it 5. c c c c c c Id ibid. fol. 6. 1. To them that bathe in the hot Baths on the Sabbath-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They bind washing and they loose sweating 6. d d d d d d Id. ibid. fol. 7. 4. Women may not look into a Looking-glass on the Sabbath-day if it be fixed to a wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi loosed it but the wise men bound it 7. e e e e e e Id. ibid. fol. 10. 2. Concerning the moving of empty vessels on the Sabbath-day of the filling of which there is no intention the School of Shammai binds it the School of Hillel looseth it 8. f f f f f f Id. Jom Tob. fol. 61. 1. Concerning gathering wood on a feast-day scattered about a field the School of Shammai binds it the School of Hillel looseth it 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Rab. Sanhedr fol. 100. 1. They never loosed to us a Crow nor bound to us a Pigeon 10. h h h h h h Truma cap. 5. hal 4. Doth a Seah of unclean Truma fall into an hundred Seahs of clean Truma The School of Shammai binds it the School of Hillel looseth it There are infinite
Kingdom of Heaven and so it grew on more and more till Jerusalem was destroyed and then was the perfect day when the Gentiles only were become the Church of Christ and no Church or Commonwealth of Israel to be had at all but they destroyed and ruined Secondly here Peter hath the keys of the Kingdom and unlocked the door for the Gentiles to come in to the Faith and Gospel which till now had been shut and they kept out And Peter only had the keys and none of the Apostles or Disciples but he for though they from hence forward brought in Gentiles dayly into the Kingdom of Heaven by converting them to the Gospel yet it was he that first and only opened the door and the door being once opened was never shut nor never shall be to the end of the world And this was all the priority that Peter had before the other Apostles if it were any priority and how little this concerneth Rome or the Papacy as to be any foundation of it a child may observe 3. Peter here looseth the greatest strictness and what was the straitest bound up of any thing that was in all the policy of Moses and customs of the Jews and that was the difference of clean and unclean in the legal sense And this he looseth on earth and it is loosed in heaven for from heaven had he an immediate warrant to dissolve it And this he doth first declaratively shewing that nothing henceforward is to be called common or unclean and shewing his authority for this doctrine and then practically conforming himself to this doctrine that he taught by going in unto the uncircumcised and eating with them Binding and loosing in our Saviours sense and in the Jews sense from whose use he taketh the phrase is of things and not of persons for Christ saith to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever thou bindest and not whomsoever and to the other Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things and not whatsoever persons so that though it be true indeed that Jews and Gentiles are loosed henceforward one to the communion of another yet the proper object of this loosing that is loosed by Peter was that Law or doctrine that tied them up and so concerning the eating of those things that had been prohibited it is true indeed that the Jews were let loose henceforward to the use of them in diet and to eat what they thought good but this loosing was not so properly of the men as the loosing of that prohibition that had bound them before And this could be no way but doctrinally by teaching that Christian liberty that was given by the Gospel Now though Peter only and none but he had the keys of the Kingdom of Heaven yet had all the Apostles the power of binding and loosing as well as he and so have all the Ministers of the Gospel as well as they and all in the same sense namely doctrinally to teach what is bound and loose or lawful and unlawful but not in the same kind for the Apostles having the constant and unerring assistance of the Holy Ghost did nullifie by their doctrine some part of Moses Law as to the use of it as Circumcision Sacrifices Purifyings and other legal Rites which could not have been done by men that had not had such a spirit for there must be the same spirit of Prophecy to abrogate a Law which had set it in force This matter therefore of Cornelius his calling in as the first-fruits of the Gentiles is a thing that deserves very high regard and consideration as in which are includâ—â— and involved so many things of note as have been mentioned and divers others that might be added thereunto and in the consideration of the matter the time of it is not to be neglected which to the serious and considerate Reader and weigher of things in the ballance of Judgment will appear to be in this year in which we have laid it especially that being concluded upon which before we proved undeniable that the Famine was in the second year of Claudius And this time is the rather to be looked upon because that some do foolishly misconstrue a clause in Daniel 9. 27. by missing of the right time of this occurence of Cornelius For looking no further into the text than in our English translation which there hath not spoken the mind of the Original they conceive that Christ dyed in the midst of the last seven years of the seventy sevens namely when three years and an half of the seven were gone and that at the end of the other three and an half Cornelius was converted and so they will make those seventies to end in that his conversion and not in Christs death which were scarcely worth answering though we had time and season to do it seeing it riseth from a mistake in the Text and sets in a mistake of the time Vers. 30. Four days ago I was fasting c. The Greek hath it From the fourth day until this hour I was or have been fasting by which it seemeth that Cornelius had now been fasting four days together as Paul was three days at his conversion Chap. 9. 9. But it is not much material whether we understand it so or as it is commonly understood of his fasting four days since till such an hour of that day as it was now of this day when he is speaking to Peter unless we will make any thing of it that the Jews espcially upon their solemn days used to taste nothing till noon and Cornelius herein follows there custome and that it was about noon when Peter comes to Cornelius as it was about noon when Cornelius messengers came to Peter And so the distance betwixt Caesarea Joppa to be a days journey and an half Vers. 36. The Word which God sent Beza supposeth that this verse ought to be referred and joyned to the verse that went before and they two together to be construed to this sense Now I know that God is no respecter of Persons but in every Nation he that feareth him and worketh righteousness is accepted of him which is the very doctrine which God sent among the children of Israel by Moses and the Prophets preaching peace by them by Jesus Christ. And one main induction that he hath to this construction is because otherwise it would be improper for Peter to say Cornelius and his friends knew this word when it was Peters very errand to instruct them in it and teach it to them But the words are to be read and taken in the sense that our English hath well made of them namely as following the word ye know For all the Country knew that Jesus preached and preached peace and the like and thousands though they knew that he preached and what he preached yet did they not
examples of this nature Let a third Decad also be added that nothing may be left unsaid in this matter giving examples of the parts of the phrase distinctly and by themselves 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Maimon Mamrim cap. 2. The things which they bound not that they might make a hedg to the Law 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Id. in Hameâ—s Matsah cap. 1. The Scribes bound the leaven 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Id. ibid. cap. 5. They neither punished nor bound unless concerning the leaven it self 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Id. ib. cap. 9. The wise men bound the eating of leaven from the beginning of the sixth hour of the day of the Passover 5. n n n n n n Hieros Avod Zarah fol. 39. 2 R. Abhu saith R. Gamaliel ben Rabbi asked me What if I should go into the Market 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I bound it him 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Maimon Mamrim cap. 2. The Sanhedrin which looseth two things let it not hasten to loose three 2. p p p p p p Tanchum fol. 1. 3. R. Iochanan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They necessarily loose saluting on the Sabbath 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Id. fol. 74. 3. The wise men loose all oyls or all fat things 4. r r r r r r Schabb. cap. 1. Hal. 5. The School of Shammai saith They do not steep ink colours and vetches on the Eve of the Sabbath unless they be steeped before the day be ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the School of Hillel looseth it Many more such like instances occur there 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Hieros Schab fol. 3. 1. R. Meir loosed the mixing of wine and oyl to anoint a sick man on the Sabbath To these may be added if need were the frequent shall I say or infinite use of the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bound and Loosed which we meet with thousands of times over But from these allegations the Reader sees abundantly enough both the frequency and the common use of this phrase and the sense of it also namely first that it is used in Doctrine and in Judgments concerning things allowed or not allowed in the Law Secondly that to bind is the same with to forbid or to declare forbidden To think that Christ when he used the common phrase was not understood by his hearers in the common and vulgar sense shall I call it a matter of laughter or of madness To this therefore do these words amount When the time was come wherein the Mosaic Law as to some part of it was to be abolished and left off and as to another part of it was to be continued and to last for ever he granted Peter here and to the rest of the Apostles Chap. XVIII v. 18. a power to abolish or confirm what they thought good and as they thought good being taught this and led by the Holy Spirit as if he should say Whatsoever ye shall bind in the law of Moses that is forbid it shall be forbidden the Divine Authority confirming it and whatsoever ye shall loose that is permit or shall teach that it is permitted and lawful shall be lawful and permitted Hence they Bound that is forbad Circumcision to the Believers eating of things offered to Idols of things strangled and of blood for a time to the Gentiles and that which they bound on earth was confirmed in Heaven They loosed that is allowed Purification to Paul and to four other Brethren for the shunning of scandal Act. XXI 24. and in a word by these words of Christ it was committed to them the Holy Spirit directing that they should make Decrees concerning Religion as to the use or rejection of Mosaic Rites and Judgments and that either for a time or for ever Let the words be applied by way of Paraphrase to the matter that was transacted at present with Peter I am about to build a Gentile Church saith Christ and to thee O Peter do I give the Keys of the Kingdom of Heaven that thou maist first open the door of faith to them but if thou askest by what Rule that Church is to be governed when the Mosaic Rule may seem so improper for it thou shalt be so guided by the Holy Spirit that whatsoever of the Law of Moses thou shalt forbid them shall be forbidden whatsoever thou grantest them shall be granted and that under a sanction made in Heaven Hence in that instant when he should use his Keys that is when he was now ready to open the Gate of the Gospel to the Gentiles Act. X. he was taught from Heaven that the consorting of the Jew with the Gentile which before had been bound was now loosed and the eating of any Creature convenient for food was now loosed which before had been bound and he in like manner looses both these Those words of our Saviour Joh. XX. 23. Whose sins ye remit they are remitted to them for the most part are forced to the same sense with these before us when they carry quite another sense Here the business is of Doctrine only not of Persons there of Persons not of Doctrine Here of things lawful or unlawful in Religion to be determined by the Apostles there of persons obstinate or not obstinate to be punished by them or not to be punished As to Doctrine the Apostles were doubly instructed 1. So long sitting at the feet of their Master they had imbided the Evangelical Doctrine 2. The Holy Spirit directing them they were to determine concerning the Legal Doctrine and practice being compleatly instructed and enabled in both by the Holy Spirit descending upon them As to the Persons they were endowed with a peculiar gift so that the same spirit directing them if they would retain and punish the sins of any a power was delivered into their hands of delivering to Satan of punishing with diseases plagues yea death it self which Peter did to Anâ—â—ias and Saphira Paul to Elymas Hymeneus and Philâ—tus c. CHAP. XVII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And was Transfigured WHEN Christ was Baptized being now ready to enter upon his Evangelical Priesthood he is sealed by a heavenly voice for the High Priest and is anointed with the Holy Spirit as the High Priests were wont to be with holy oyl In his Transfiguration he is sealed for the High Priest for mark 1. How two of the greatest Prophets Moses and Elias resort to him 2. How to those words This is my beloved Son in whom I am well pleased which also were heard from Heaven at his Baptism is added that Clause Hear ye him which compare with the words of Moses concerning a Prophet to be raised up by God Deut. XVIII 19. Whosoever shall
Heathens that is lost p p p p p p Nedarin cap. 3. hal 4. It is lawful for Publicans to swear that is an Oblation which is not that you are of the Kings retinue when you are not c. that is Publicans may deceive and that by Oath VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whatsoever ye shall bind on earth c. THESE words depend upon the former he had been speaking concerning being loosed from the office of a brother in a particular case now he speaks of the Authority and Power of the Apostles of loosing and binding any thing whatsoever seemed them good being guided in all things by the Holy Ghost We have explained the sense of this Phrase at Chap. XVI and he gives the same Authority in respect of this to all the Apostles here as he did to Peter there who were all to be partakers of the same Spirit and of the same Gifts This power was built upon that noble and most self-sufficient Foundation Joh. XVI 13. The Spirit of Truth shall lead you into all Truth There lies an Emphasis in those words Into all truth I deny that any one any where at any time was led or to be led into all Truth from the Ascension of Christ unto the worlds end beside the Apostles Every holy man certainly is led into all truth necessary to him for salvation but the Apostles were led into all truth necessary both for themselves and the whole Church because they were to deliver a rule of Faith and Manners to the whole Church throughout all Ages Hence whatsoever they should confirm in the Law was to be confirmed whatsoever they should abolish was to abolished since they were endowed as to all things with a Spirit of Infalibillity guiding them by the hand into all truth VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That if two of you shall agree upon earth c. AND these words do closely agree with those that went before There the speech was concerning the Apostles determination in all things respecting men Here concerning their Grace and Power of obtaining things from God I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two of you Hence Peter and John act joyntly together among the Jews Acts II. III. c. and they act joyntly among the Samaritans Acts VIII 14. and Paul and Barnabas among the Gentiles Acts XIII 2. This bond being broke by Barnabas the spirit is doubled as it were upon Paul II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agree together That is to obtain something from God which appears also from the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching any thing that they shall ask suppose concerning conferring the Spirit by the imposition of hands of doing this or that Miracle c. VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For where two or three are gathered together in my name there I am in the midst of them THE like do the Rabbins speak of two or three sitting in Judgment that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine presence is in the midst of them VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall I forgive him until seven times THIS Question of Peter respects the words of our Saviour Ver. 15. How far shall I forgive my brother before I proceed to the Extremity What Seven times he thought that he had measured out by these words a large Charity being in a manner double to that which was prescribed by the Schools q He that is wronged ◠Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 5. say they is forbidden to be difficult to pardon for that is not the manner of the seed of Israel But when the offender implores him once and again and it appears he repents of his deed let him pardon him and whosoever is most ready to pardon is most praise worthy It is well but there lies a snake under it r r r r r r Bab. Jomah fol. 86. ◠For say they they pardon a man once that sins against another Secondly they pardon him Thirdly they pardon him Fourthly they do not pardon him c. CHAP. XIX VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came unto the coasts of Iudea beyond Iordan IF it were barely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coasts of Judea beyond Jordan by the Coasts of Judea one might understand the bounds of the Jews beyond Jordan Nor does such a construction want its parallel in Josephus for Hyrcanus saith he built a fortification the name of which was Tyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between Arabia and Judea beyond Jordan not far from Essebonitis a a a a a a Antiq. lib. 12. chap. 5. But see Mark here Chap. X. 1 relating the same storie with this our Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came saith he into the coasts of Judea taking a journey from Galilee along the Country beyond Jordan VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it lawful for a man to put away his wife for every cause OF the causes ridiculous shall I call them or wicked for which they put away their wives we have spoke at Chap. V. ver 31. We will produce only one example here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Rabh went to Darsis whither as the Gloss saith he often went he made a public proclamation What woman will have me for a day Rabh Nachman when he went to Sacnezib made a public proclamation What woman will have me for a day The Gloss is Is there any woman who will be my wife while ◠tarry in this place The Question here propounded by the Pharisees was disputed in the Schools and they divided into parties concerning it as we have noted before For the School of Shammai permitted not divorces but only in the case of Adultery the School of Hillel otherwise b b b b b b See Hierof Sotah fol. 16. 2. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Because Moses for the hardness of your hearts suffered c. INterpreters ordinarily understand this of the unkindness of men towards their wives and that not illy but at first sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hardness of heart for the most part in Scripture denotes rather obduration against God than against men Examples occur every where Nor does this sense want its fitness in this place not to exclude the other but to be joyned with it here I. That God delivered that rebellious people for the hardness of their hearts to spiritual fornication that is to Idolatry sufficiently appears out of sacred Story and particularly from these words of the first Martyr Stephen Acts VII 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God turne d and gave them up to worship the host of heaven c. And they seem not less given up to carnal fornication if you observe the horrid records of their Adulteries in the holy Scripture and their not less horrid allowances of divorces and polygamies in the books of the Talmudists so that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
send not letters by the hand of a Gentile on the eve of the Sabbath nor on the fifth day of the week Nay on the fourth day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The School of Schammai bound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the School of Hillel loosed it Ibid. fol. 7. col 4. Women may not look in a Looking glass on the Sabbath but if it were fastned upon a wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi loosed the looking into it but the wise men bound it Id. in Jom tobh fol. 60. col 1. R. Jochanan went from Tsipporis to Tiberias he saith Why brought ye to me this Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For what I loose he bindeth and what I bind he looseth Maym. in Hhamets umatsah per. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scribes have bound leaven that is they have prohibited it Tanchum fol. 1. col 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have upon necessity loosed salutation on the Sabbath that is they have permitted it or taught that it was lawful Thousands of instances of this nature might be produced by all which it is clear that the Jews use of the phrase was of their Doctors or learned mens teaching what was lawful and permitted and what unlawful and prohibited Hence is that definition of such mens office and work in Tosaphta ad Jebamoth per. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise man that Judgeth Judgment maketh unclean and maketh clean bindeth and looseth that is teacheth what is clean and unclean what is permitted and prohibited And Maymony in Sanhedr per. 4. giving the relation of their ordaining of Elders and to what several imployments they were ordained saith thus A wise man that is fit to teach all the Law the Consistory had power to ordain him To Judge but not to teach Bound and loos or power to teach Bound and loos but not a Judge in pecuniary matters or power to both these but not to Judge in matters of mulct c. So that the Ordination of one to that Function which was more properly Ministerial or to teach the people their duty as what was lawful what not what they were to do and what not to do was to such a purpose or in such a tenour as this Take thou power to bind and loose or to teach what is bound and loose for they use both the expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this vulgar and only sense of this phrase in the nation the meaning of Christ using it thus to his Disciples is easily understood namely that he first doth instate them in a Ministerial capacity to teach what bound and loose what to be done and what not and this as Ministers and thus all ministers successively to the end of the world But as they were Apostles of that singular and unparelled order as the like never in the Church again he gives them power to bind and loose in a degree above all Ministers that were to follow namely that whereas some part of Moses Law was now to stand in practice and some to be laid aside some things under the Law prohibited were now to be permitted and some things then permitted to be now prohibited he promiseth the Apostles such assistance of his Spirit and giveth them such power that what they allowed to stand in practice should stand and what to fall should fall what they bound in Earth should be bound in Heaven c. SECTION LIII MATTH Chap. XVII from the beginning to Ver. 24. MARK Chap. IX from Ver. 2. to Ver. 33. LUKE IX from V. 28. to Ver. 46. CHRIST Transfigured A Devil cast out of a Child MATTHEW and Mark link this story to the preceding with this link After six days c. which Luke hath uttered About an eight days after which is but the same in sense Six days compleat came between the day that Christ had spoken the words before and the day of his transfiguration So that the day of his Transfiguration was the eight day from the day when Christ said There are some standing here that shall not taste of death till they have seen the Kingdom of God come with power This story of Christs Transfiguration relateth to that prediction concerning the great Prophet Deut 18. 18. I will raise them up a Prophet from among their brethren like unto thee c. And it shall come to pass that whosoever will not hearken to my words which he shall speak in my name I will require it of him A Prophet that is a succession of Prophets till the great Prophet should come who should seal Vision and Prophesie Christ had been sealed for the great Priest at his Baptisme when entring into his Ministry at the same age that the Priests entred into their Office he is attested from Heaven This is my wellbeloved Son in whom I am well pleased He is sealed for the great Prophet here by the like attestation from Heaven with the same words This is my wellbeloved Son in whom I am well pleased but withal it is added Hear him answerable to those words Whosoever will not hearken c. Deut 18. 19. Moses the first Prophet had all his Oracles out of a Cloud and a Cloud of Glory that lead Israel in the Wilderness departed at his death think of that when you see a cloud here overshadowing and a Divine Oracle given out of it at the sealing of the Prophet greater then he Moses was the first Prophet of the Jews and Elias the first Prophet of the Gentiles and they both now appear to attend their Master Christ and the three Disciples were in this mount of his Transfiguration all night for Luke saith It came to pass the next day when they were come down c. ver 37. Compare Christ transfigured and his face shining with the shining of Moses his face and so compare that first Prophet and this great Prophet again together The Disciples that had authority and power given them over all Devils Luke 9. 1. are not able here to cast one out and their Master sheweth a double reason why namely because of their unbelief and because that kind went not out but by Fasting and Prayer Now that their unbelief should be any more then it had been before for they had cast out Devils before this Matth. 6. 13. it might seem strange but that here were some concurrents towards that more then they had met with before now and that we may observe especially in these two things 1. There were divers diseases which in their own nature were but natural diseases which yet the Jews did commonly repute as seizure and possessing by the Devil especially those that distempered the mind or did in more special manner convulse the body and according to this common language and conception of the Nation the language of the Gospel doth speak exceeding frequently Examples of this kind of Dialect among the Jews we might produce divers as that in Maym. in Gerushin
strength is firm But vers 19. How are they brought into desolation as in a moment they are utterly consumed with terrors So God tells Pharaoh I have preserved thee alive that I might make my power known in thee II. Sometimes Gods forbearance to cut off the wicked is for their punishment not only when he strikes them with horror as he did Lamech but when they prosper Let Ephraim alone was Ephraim's punishment The Uses of this Discourse might be these 1. To Examine while we live and prosper whether it be for our punishment 2. To be jealous of an untroubled condition 3. This may teach with more patience and chearfulness to bear the Cross. For as Gods suffering men to succeed and prosper is sometimes a judgment a token of his displeasure so afflictions and troubles may be signs of his care and good will 4. Not to envy the prosperity of the wicked 5. To labour so to live as to be able to give a comfortable account of long life and age A SERMON PREACHED upon EXODUS XX. 5. For I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth generation of them that hate me THE first Commandment with threatning as Paul saith the first of the second Table was the first with promise Ephes. VI. And the threatning is most properly affixed to the Command against Idolatry Because God hath a special enmity and quarrel against Idolatry as one of the greatest derogations to his honour that can be in the World Observe in the Prophets the great complaint against the people is for Idolatry and unrighteousness The former the great injury done to God the later to Men the former the height of Impiety the later of Uncharitableness When man is bound to love his neighbour as himself to shew him mercy to be helpful to him and useful to him in all ways of charity how high an iniquity is it to defraud undermine oppress and deal injuriously with him And when bound to worship God alone as the great dreadful and glorious Creator of Heaven and Earth and all things in them how abominable a wickedness is it to give this honour to a piece of wood a stock or stone of our own framing How God detests this he hath uttered abundantly in Scripture partly by proclaiming Idols to be abominable to him Deut. VII 25. and XXVII 15. And by giving them names of the greatest abomination Vanities 1 King XVI 26. Jer. XIV 22. Lyes Esa. XLIV 20. Jer. X. 14. And so is that to be understood Rev. XXII 15. Without are Dogs and Sorcerers and Whoremongers and Murtherers and Idolaters and whosoever loveth and maketh a lye Jonah putteth both the names together Jonah II. 8. They that observe lying vanities Nay the very name of abomination it self is given them 1 King XI 7. Nay the very name of Devils is given them Deut. XXXII 17. 1 Cor. X. 20. And as thus in his word he hath shewed his detestation against Idols and Idolatry so hath he also in his providence by those fearful judgments that he hath shewed against them that have been Idolatrous Witness Jeroboam and his house Ahab and his rooted out and devoured by this deadly canker themselves and their posterity undone according to the threatning here Visiting the sins of the Fathers upon the children It were a wonder and thing of amazement that the Church of Rome should ever be so zealous for Images were it not that there is something more behind the curtains than is seen They distinguish betwixt an Image and an Idol and say They worship not the Image but before it only for a memorandum But to omit the vanity of such a distinction which hath been abundantly confuted by our Divines where is their care of that rule of the Apostle To avoid all appearance of evil Certainly if there be not the appearance of Idolatry in worshipping before an Image what call you the appearance of Idolatry The Heathen persecutors of old thought their turn served if they could bring Christians to cast a little incense into the fire before an Idol Here the Christians might have pleaded it was not in worship to Idols but to please their Masters but they saw in it so much appearance of Idolatry that they gave up their lives rather than to consent to such an appearance of evil But that that is behind the curtains with the Papists is covetousness and gain of mony And if it were not that I make no question but they would be fâ—r cooler in pleading for their Images than they are It is upon very good reason that the Apostle calls Covetousness Idolatry for it is not only making mony our God but it is the very Father and Mother of Idolatry This is it that hath made these men so bold with adoring of Images so bold as to take away this Commandment against Idolatry out of the Ten though a Command so needful so dreadful and that hath so terrible a threatning with it For I the Lord thy God am a jealous God A Command that one might wonder at but that you can never enough wonder at the wickedness of mens hearts First One would wonder that ever such a Command should need Thou shalt not worship a stock or stone nor make that thy God which thine own hands have made Reason and light of nature and common sense one would think should so cry this down to men that have their wits about them that there might not any such Command from God be needful You may see how the Spirit of God does stand as it were wondring at the sottishness of those that make and worship Idols in Esa. Chap. XL. and three or four Chapters forward And did you see a Heathen or do you see a Papist worshipping and bowing down to the stock of a tree as he calls it there whether have you more cause to mourn to see God so dishonoured or to think what a stock and stupid thing sinful man is become to pray to or trust in a piece of wood or stone Secondly One might wonder that such a Law given should be so broken A Law so easie to keep and in so sensless a thing to break it Of all sins what easier to avoid than falling down to the stock of a tree And yet how were men infatuated with it as the Heathen and Israel were continually Who would have thought that Israel having seen the wonders in Egypt and the glory of God at Sinai should ever especially so suddenly have worshipped a golden Calf and said These are thy Gods O Israel which brought thee up out of the Land of Egypt What monstruous madness and senslesness is there in this Idolatry That 1. Whereas God made man for man to think that he can make a God 2. Man that can see and hear and speak and stir to think that his help should lye in that that can neither see nor hear nor speak nor