Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bind_v	earth_n	loose_v	17,667	5	10.9453	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34956	The iustification of a sinner being the maine argument of the Epistle to the Galatians / by a reverend and learned divine.; Commentarius in Epistolam Pauli Apostoli ad Galatas. English	Crell, Johann, 1590-1633.; Lushington, Thomas, 1590-1661.	1650 (1650)	Wing C6878; ESTC R10082	307,760	323

God to undertake that journey which they had already determined upon him because Gods will is sometime subsequent to follow not only mans will but his act by approving and confirming afterward what man before hath willed and acted for hence Christ sayd to his Disciples Whatsoever ye shall bind on earth shall bee bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Mat. 18.18 Now Paul mentions this Motive of his journey that he went it by revelation thereby to signifie that hee went then to Jerusalem chiefly as a Messenger sent from God lest his adversaries to diminish the authority of his Ministery should suggest to the Galatians that Paul went that journey as a meere Messenger and servant to the Church of Antioch And communicated unto them that Gospel which I preach among the Gentiles And communicated The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I declared related or reported for in all the New Testament the word is used but in one place besides and that is by Luke who sayth that Festus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. reported Pauls cause unto King Agrippa where our last English Translation renders it declared Act. 25.14 The pronoune them is here a relative without an antecedent as the manner of the Hebrewes is sometimes to use it yet it is referred antecedently not to any persons mentioned before expresly but tacitly as they are couched in the word Jerusalem and it is referred subsequently to persons that shall be mentioned in the next following clause of this verse namely to them which were of reputation in Jerusalem The matter which unto them he related was not that whole Gospel wherein at his conversion Christ was revealed unto him but the summe of that Gospel or of that Doctrine which as part of the whole Gospel he preached among the Gentiles particularly to the point of circumcision and the rest of the legall ceremonies namely he preached that men are justified only by faith in Christ without either circumcision or other observances of the Law which he no where pressed upon the Gentiles or mentioned as necessary to salvation But privately to them which were of reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. secretly apart or aside for so also the word is commonly rendred elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to the principall or chiefe persons for among the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such who are personages of chiefe esteem or repute of whom other men hold a great opinion for their knowledge wisedome and integrity such among the Apostles were Peter James and John and whosoever else were principall persons in the Church of Jerusalem To the chiefe persons therefore of that Church Paul related the summe of his Doctrine for they were most concerned in the point because they were best able to examine it and to give their judgement in it And with these he first dealt privately at a secret meeting as in like cases commonly the maner is before he communicated the matter to the whole Church of Jerusalem to whom the matter was referred and to whom afterward Paul and Barnabas publickly delivered it in the Synod For when in a full audience of the Synod they two had rendred an account of that Doctrine which they had preached among the Gentiles and had declared the miracles and wonders which God by them had wrought among the Gentiles presently upon their silence James gave the sentence which was approved by the whole Synod and thereupon the Decrees were drawne up to be sent abroad among the Gentiles as Luke reports it Acts 15.12 13. Against which order of proceeding this makes nothing that here in this Epistle he mentions his conference with the chiefest persons secretly in the last place for he might therefore doe so because he would expresse the generall act of his message before that which therein was particular without respect to the order of time Yet if any man will urge the contrary I shall not much stand upon it Lest by any meanes I should run or had run in vaine The finall cause why he made this relation of his Doctrine to the Apostles Not that Paul made any doubt concerning the certainty of his Doctrine as if he would acknowledge the verity and certainty thereof from the approbation of those who were the chiefe in reputation for as we heard before the verity and certainty of his Doctrine was by God himselfe miraculously revealed unto him and every where confirmed by divers miracles But he therefore related it to avoyd the inconvenience of losing his labour q. d. Unlesse I had thus communicated my selfe at Jerusalem to the Apostles I might have lost all my labour in preaching of the Gospel for my adversaries would continually have clamoured against my Doctrine that the chiefest of the Apostles thought and taught otherwise by which meanes they would have subverted their Faith who had beleft it and consequently I should have run in vaine losing all the fruit of my labour in preaching VERSE 3. Text. But neither Titus who was with me being a Greeke was compelled to be circumcised Sense Neither i. e. Not indeed A Greeke i. e. A non-Jew or Gentile Compelled The Greeke is necessitated Reason The issue of the conference at Jerusalem that circumcision was not decreed necessary neither was Titus a Gentile necessitated to be circumcised Comment A Greeke who Why Titus was not circumcised and why afterward Timothy was BUT neither Titus who was with me being a Greeke We may now perceive from these words why Paul mentioned Titus before as the companion of his journey to Jerusalem and why he tooke him with him by Revelation namely that from his person he might draw an evident testimony against the necessity of circumcision upon the Gentiles The particle neither stands not here for a copulative but is put for the single negative firmely denying of not indeed A Greeke i. e. a non-Jew or a Gentile for by the Jew every non-Jew of what Nation soever is generally called sometime a Greeke sometime a Gentile or Heathen See Rom. 1.16 and Rom. 2.9 q. d. From the result of the Synod no not Titus a man of great repute in the Church of God and my frequent assistant in the Gospel who was then with me at Jerusalem and present in the Assembly although by nation and birth he was not a Jew but a Gentile was ordered to be circumcised no not although circumcision seemed of great moment in regard of his person that he might be a precedent and leading man to the rest of the Gentiles Compelled to bee circumcised Compelled the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. necessitated to bee circumcised for the question was whether circumcision were necessary to salvation and to shew it not necessary Titus was not necessitated to bee circumcised An infallible argument that the judgement of the Apostles was that neither circumcision nor the rest of the legall Ceremonies were no way necessary neither