in it than they For instance the King promises to A in particular to give him a Captains place he afterwards promises the same Preferment to A B C D E F together A because the Promise was first made to him alone must either alone be made Captain and B C D E F excluded or if B C D E F be made Captains A because it was first promised to him must be made their Colonel or General These are good Consequences by the Discussor's Logick and therefore he spae more Truth than perhaps he was aware of when he said that Disputation was an Employment not only discordant to his Temper but surmounting his Abilities I have said enough to ruin the first Proposition Proposition II. The second is this that Peter received the Keys immediately from Christ but the other Apostles from or by him Peter says he did not receive them so as to retain them solely to himself but to communicate them to the other Apostles * Pag. 162. And again they then may be said to receive the Keys secondarily derivatively participatively by their associating adhering and communicating with him their Head †Ibid. The Falseness of which is so manifest that one would think none but a Man who had never read the New Testament could have the Face to offer it to those that have for can any thing be more evident than that these words Whatsoever ye shall bind on Earth shall be bound in Heaven c. were spoken by Christ himself immediately to all the Apostles And when that Power was actually conferr'd that was here promised was it Peter or Christ that said to them As my Father hath sent me so send I you c. Whose Sins ye remit they are remitted and whose Sins ye retain they are retained Was it not Christ that said to them immediately Go into all the World and preach the Gospel to every Creature But instead of multiplying Proofs from Scripture I shall rather send him to his Master Bellarmine whom in this Point he deserts That the Apostles received their Jurisdiction immediately from Christ and not from St. Peter he proves by four Arguments 1st By those Words of Christ As my Father hath sent me so send I you Which place says he the Fathers Chrysostom and Theophylact so expound that they plainly say that the Apostles were made by these words the Vicars of Christ yea that they received the very Office and Authority of Christ 2dly By the choice of Matthias into the place of the Traitor Judas For we read Acts 1. that Matthias was not chosen an Apostle by the Apostles but his Election being begg'd and obtain'd from God he was numbred among the Apostles But surely if all the Apostles had their Jurisdiction from Peter that ought most especially to have been shewn in Matthias 3dly It is proved from St. Paul who professedly teaches that he had his Authority and Jurisdiction from Christ and thence proves himself to be a true Apostle Gal. 1. And that he might shew that he received not his Authority from Peter or the other Apostles he saith When it pleased him who separated me from my Mother's Womb and call'd me by his Grace to reveal his Son in me that I might preach him among the Gentiles immediately I conferr'd not with Flesh and Blood c. 4thly By evident Reason For the Apostles were made by Christ only as appears Luke 6. He call'd his Disciples and chose out of them twelve whom he named Apostles c. But that the Apostles had Jurisdiction is manifest by the Acts of St. Paul who 1 Cor. 5. excommunicates and 1 Cor. 6 7 11 13. and frequently elsewhere makes Laws and also because the Apostolical Dignity is the first and supreme Dignity in the Church as is manifest 1 Cor. 12. Ephes 4. c. I think Bellarmine hath said more than enough for the Confutation of the second Proposition ‖ De Rom. Pontif l. 4. c. 23. I therefore proceed Proposition III. That the Power of the Keys communicated to the other Apostles was inferior and subordinate to a higher degree of it in St. Peter so says the Discussor I shall here only maintain the inequality inferiority and subordination of this Power in the other Apostles to an higher sublimer and compleater degree of it in Peter * Pag. 162. But that there was no such inferiority or subordination in the other Apostles as he vainly fancies will soon appear by consulting that place where the power of the Keys before promised was actually given to St. Peter The words by which it was conveyed are these As my Father sent me so send I you and he breathed on them and said Receive ye the Holy Ghost whose soever Sins ye remit they are remitted and whose soever Sins ye retain they are retained †John 20. 21 22 23. In which words we have these two things First That the power of the Keys is here given to the Apostle Secondly That this Power is here given equally to Peter and the other Apostles that is in as high a degree to the other Apostles as it was promised to Peter Matth. 16. 19. First That the power of the Keys is here given all those who own the Doctrine Authority of the Church of Rome and by consequence the Discussor himself will be forced to grant 1. Because this is expresly taught by the Fathers 2. Because it is also taught by the Roman Catechism and the Council of Trent 1. This is no new Conceit of Hereticks but it is expresly taught by the Fathers whose unanimous Judgment in the interpreting of Scripture every Priest of the Church of Rome as I said before is by solemn Oath obliged to follow If that which is said says Origen I will give thee the Keys of the Kingdom of Heaven be common why not all the rest BUT IN THE GOSPEL OF JOHN OUR SAVIOUR GIVING THE HOLY GHOST BY BREATHING SAYS RECEIVE YE THE HOLY GHOST ‖ Tractat. 1. in Matth. The Lord says Cyprian speaks to Peter I say unto thee And altho to all the Apostles after his Resurrection he gives equal Power and says AS MY FATHER SENT ME SO SEND I YOU * De Unitat. Eccles All the Apostles says Gaudentius upon Christ's Resurrection receive the Keys in Peter nay rather they receive with Peter from our Lord himself the Keys of the Heavenly Kingdom when he saith to them Receive ye the Holy Ghost whose Sins ye remit c. †Postea vero pro commisso scelere jam damnato Juda omnes Apostoli Christo surgente in Petro claves accipiunt Quinimo cum Petro caelestis regni claves ab ipso Domino accipiunt quando ait illis Accipite Spiritum sanctum c. Tract quem prima die ordinat quorund Civ Notarii accep That ye may know says Austin that the Church received the KEYS of the Kingdom of Heaven hear in another place what the Lord says to all his
find in the story of Cornelius Acts 10. He is called the Rock because he first laid the Foundations of Faith among the Gentiles ‖ Petra enim dicitur eo quod primus in nationibus fidei fundamenta posuerit says an antient Author in a Homily father'd on St. Ambrose In the remainder of this Chapter which is spent in answering several Objections made by his Adversary I find nothing but what either needs no answer or what hath been already answered Though I confess there are many things that deserve an Asterisk particularly the first part of his Answer to this Question What Inconvenience would arise from expounding this Rock to be Christ To this saith he I answer Though I grant Christ to be called a Rock yet it is very irrational to interpret the word ROCK of Christ wheresoever you find it express'd in Scripture our Saviour being not really a Rock but only call'd so by a metaphorical locution * Pag. 129. This he says is observed by St. Austin A notable Observation CHAP. III. I Think I have said enough to satisfy every impartial considering Reader that St. Peter's Supremacy is not founded upon this Rock and therefore must fall to the Ground unless some other Foundation be found to support it I proceed therefore to the other Promise here made And I will give unto thee the Keys of the Kingdom of Heaven and whatsoever thou shalt bind on Earth c. upon which they also tell us this vast Fabrick is solidly superstructed Now the whole of their Discourse from hence that is pertinent to the present Question may be reduc'd to these four Propositions 1. That this Promise of the Keys was made to Peter alone II. That he alone immediately receiv'd them and the other Apostles derivatively from him III. That the Power of the Keys communicated to the other Apostles was inferior and subordinate to a higher Degree of it in St. Peter IV. That by the Keys thus promised to and received by St. Peter is meant the supreme Power of governing the Church Proposition I. This Promise saith Dr. G. our Saviour made to St. Peter and to him alone †Serm of St. Peter p. 28. And you see saith the Discussor Christ addresses his Reply to Peter only the Words Tu and Tibi shutting out all Partnership ‖ St. Peter 's Supremacy p. 18. To which it will be sufficient to return these two things 1. Suppose the Reply addressed to Peter only and the Promise here made to him alone doth it hence follow that Christ intended to give the thing promised to none else Had Christ said to Peter to thee only will I give the Keys this would have followed but it no way follows from Christ's saying only to him I will give thee the Keys From the Promise made to him in particular it only follows that he in particular should have them not that none others should have them besides him 2. Nothing can be more plain than that at another time Christ made the same Promise to all the Apostles indefinitely Verily I say unto you Whatsoever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose on Earth shall be loosed in Heaven ‖ Matth. 18. 18. But says the Doctor however we read that the Power of binding and loosing which is an Effect of the Keys was promised to all the Apostles in common Matth. 18. 18. yet it was not till after the Keys had been promised to Peter Matth. 16. 19 * Pag. 29. What then does before or after make any Difference in the Promise it self If the King promise to day a Commission to one Man in particular and promise to morrow the same Commission to him and ten more together with him hath that one any Power given him over the other ten by having his Commission first promised him But it is not any where read in Scripture that the KEYS THEMSELVES the proper TOKEN and BADGE of the supreme Stewardship over the Church were promised to the rest but to PETER alone But doth not the Power suppose the Badge Or if it doth not is there any need of it Since it is not the Badge but the Office alone that we are concerned for †See Dr. Hammond 's Answ to Schism disarm'd Sect. 7. n. 12 13 14. If it be granted that all the rest have equal Power with Peter let Peter by my consent have the sole Honour of carrying the Keys And yet doth he not say just before That the Power of binding and loosing which is an effect of the Keys is promised to all the Apostles And if so then surely the Keys themselves since the effect ever presupposes the Cause But the truth is as loosing and binding are the effect of the Keys so the Power of loosing and binding are the Keys themselves The Church which is founded in Christ saith St. Austin received from him the Keys of the Kingdom of Heaven in Peter that is the Power of binding and loosing Sins ‖ Ecclesia ergo quae fundatur in Christo claves ab eo regni Caelorum accepit id est potestatem ligandi solvendique peccata In Evang. Johannis Tractat 124. This is the very definition your Schoolmen give of them The Power of binding and loosing says Aquinas is call'd the Key * Clavis dicitur potestas ligandi solvendi Aquin. suppl Qu. 17. Art. 2. The spiritual Key says Biel is thus described It is the Power of judging that is of loosing and binding by which an Ecclesiastical Judg ought to receive those that are worthy and exclude those that are unworthy from the Kingdom of God †Sic describitur clavis spiritualis est potestas judicandi id est solvendi ligandi c. Eiel in quartum Sentent Dist 18. Qu. 1. And therefere to suppose that Christ promises the power of binding and loosing and not the Keys is to suppose a contradiction This therefore is not to argue like Dr. G. though it very well becomes the Discussor who also talks at the same rate It cannot says he be prov'd out of the Scripture that the Keys in EXPRESS WORDS were given to any but to him viz. Peter ‖ Peter's Supremacy p. 160. in express words It may then it seems be proved by Consequence and is not that as well But unless as he goes on you can shew me some place in the New Testament where our Saviour saith to his Disciples JOYNTLY IWILL GIVE YOV THE KEYS * The Discussor's word are conjunctim Vobis dabo claves or to any of them in particular I WILL GIVE THEE THE KEYS †His words are particulatim tibi dabo claves he hath the best Plea and Title to them The best Plea this is poor and sneaking a plain giving up the cause for should he have the best Plea that doth not hinder but they may have a good Plea since his Title is no way inconsistent with theirs it
Apostles RECEIVE YE THE HOLY GHOST TO WHOMSOEVER YE REMIT SINS THEY ARE REMITTED AND WHOSOEVER'S SINS YE RETAIN THEY ARE RETAINED ‖ Serm. 108. de Divers And Theophylact in his Comment on Matth. 16. 19. Tho it was said to Peter only I will give thee the Keys yet it was afterwards given to all the Apostles when Christ said to them WHOSE SINS YE REMIT THEY ARE REMITTED c. Instead of producing more of the Fathers I challenge the Discussor to produce one ancient Author who hath said the contrary 2. But if the Fathers should now lose their Authority as they are wont to do with the Romanists whensoever they contradict their new Faith yet unless he put on his triple case he will not be able to resist that which follows passing over many private Authors as they commonly call them though licensed by the highest publick Authority I shall produce only the Roman Catechism composed by the order of the Council of Trent and the Council of Trent it self The Roman Catechism speaking of the Minister of the Sacrament of Penance says He must have not only the Power of Order but of Jurisdiction who ought to perform this Office. But those words of our Lord in St. John afford us an illustrious Testimony of this Ministry WHOSE SINS YE REMIT THEY ARE REMITTED TO THEM AND WHOSE SIN YE RFTAIN THEY ARE RETAINED * De Paenit Sacramento c. 5. S. 55. And the Council of Trent declares that all those Opinions are false and Strangers from the Truth of the Gospel which perniciously extend to other Men besides Bishops and Priests the Ministry of the KEYS thinking those words of our Lord WHATSOEVER YE BIND ON EARTH And WHOSESOEVER SINS YE REMIT THEY ARE REMITTED TO THEM AND WHOSESOEVER SINSYE RETAIN THEY ARE RETAINED to be spoken indiffently to all the faithful c. †Sess 14. de Sacram. Paenit c. 6. By which it is plain that the Trent Fathers took remitting and retaining in St. John to signify the same thing with loosing and binding in St. Matthew Secondly This Power is here given equally to St. Peter and the other Apostles or in as high a degree to the other Apostles as it is to Peter This will be cleared from First The Words themselves Secondly The Judgment of the Fathers upon them Thirdly The Concessions of many Learned Men of the Church of Rome First From the Words themselves no part of which is addressed to Peter alone or to Peter more especially than to any of the rest but to all of them jointly without any note of Difference between them Had our Saviour been of the Discussor's Mind he would have spoken to this Effect As my Father hath sent me so send I thee Peter and as I send thee so do thou send them Whosesoever sins thou remittest they are remitted and whosesoever sins they remit in Subordination to thee as their Prince they are remitted Whereas we see no such Distinction made but as my Father sent me so send I you without any Preference of Peter before the meanest of them And accordingly as an excellent Divine of our own Church observes when the Holy Ghost descended it was imparted to each of them alike without any mark of Distinction For we read not of one Flame that crowned the Head of St. Peter greater and more illustrious than that of his Brethren but the Text saith the Tongues like as of Fire were divided and sat upon every one of them singly and they were all filled with the Holy Ghost Acts 2. 2 3. The mighty Wind also wherein this Flame came filled all the House where they were sitting and not only that corner where St. Peter was placed And so this Promise was equally perform'd in common to them all as it had been made to them all ‖ Texts examined which Papists cite for St. Peter 's Supremacy Part 1. p. 95. Secondly If we consult the Fathers we may observe in them those two things pertinent to our Purpose 1. Not one of them intimates that any thing was to be found in this Text peculiar to Peter by which he was set above his Brethren but whatsoever Power was here given they supposed it given in common and equally to them all And some of them expresly tell us that he gave the same Power here to all the Apostles that he had before given to one so do St. Cyprian and Theophylact 2. The Power here given to all the Apostles they take to be so full that a fuller and more ample could not be given to Peter St. Chrysostom says He gave them all Heavenly Power when he said to them Whose Sins ye remit they are remitted c. And what Power can be greater than this The Father hath given all Judgment to the Son but I see this all Judgment commited to these by the Son * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Sacerdot l. 3. c. 5. And Cyril of Alexandria as I find him quoted by Bellarmine says That by these Words the Apostles were properly created Apostles and Teachers of the whole World and that we may understand that all Ecclesiastical Power is contained in the Apostolical Authority therefore Christ added AS MY FATHER SENT ME c. For as much as the Father sent the Son invested with the highest Power †Bell. de Rom. Pont. l. 4. c. 23. Now can there be any Power or Degree of Power that is not contained in all and in the highest Power I shall add no more but that Pope Gregory I. by virtue of these Words ascribes to all the Apostles superni judicii Principatum and makes them all to be God's Vicars in retaining some Men's Sins and relaxing others ‖ Principatumque superni judicii sortiuntur ut vice Dei quibusdam peccata retineant quibusdam relaxent Hom. 26. de divers Lect. Evang. Yea Thirdly This is no more than what is acknowledged by many zealous Assertors of the Pope's Supremacy Of which I shall now name but three because they may serve instead of a thousand Witnesses two of the three being Jesuits and two of them also Cardinals The Jesuit Maldonate in his Comment upon these Words tells us That the Power which Christ had received as sent by his Father he gave to his Apostles whom he sent in his stead whom he made his Vicars This is manifest saith he from the Words following for therefore he breathed on them therefore he said Whose Sins ye remit they are remitted c. that he might shew that he gave as great Authority to them as he had received from his Father for there can be no greater than that of remitting Sins * Quam potestatem ipse a Patre missus accepisset eam Apostolis dare quos suo loco mitteret quos vicarios suos faceret Hoc apparet ex verbis sequentibus propterea enim insufflavit in eos propterea dixit Quorum remiseritis peccata ut ostenderet se quantam authoritatem ipse a
Patre accepisset tantara illis dare c. The Cardinal of Cusa says We know that Peter received no more Power from Christ than the other Apostles for nothing was spoken to Peter which was not also spoken to the others as it was said to Peter Whatsoever thou shalt bind And therefore we rightly say that all the Apostles were equal in Power †Scimus quod Petrus nihil plus potestatis Christo a recepit aliis Apostolis Nihil enim dâ—ctum est ad Petrum quod etiam aliis dictum non sit Nonne sicut Petro dictum est quodcunque super terram ita aliis quodcunque ligaveritis c. De Concord Cath. 2. 13. Yea Cardinal Bellarmine himself having cited the Words of St. Cyprian makes this Inference from them Where you see that the same is given to the Apostles by these Words I SEND YOV which was promised to Peter by that saying I WILL GIVE THEE THE KEYS and afterward exhibited by that FEED MY SHEEP But it is manifest that by these Words I WILL GIVE THEE THE KEYS and by these FEED MY SHEEP the fullest Jurisdiction is to be understood ‖ Ubi vides idem dari Apostolis per illa verba Ego mitto vos quod Petro fuerat promissum per illud Tibi dabo claves et postea exhibitum per illud pasce oves c. Lib. 4. De Rom. Pontif. c. 23. What can be more plainly expressed than that the Power convey'd to the Apostles by these Words I send you was equal to that promised to Peter in the Promise of the Keys I know Bellaamine tells us that he hath elsewhere shew'd that this is no Impediment to Peter's Primacy what not to his Primacy of Power Can they all be equal in Power and yet Peter be their Superiour But how doth Bellarmine reconcile this Contradiction We confess says he the Apostles were equal in Apostolical Power and had in all things the same Authority over Christian People but they were not equal among themselves * Fatemur enim Apostolos suisse pares in Apostolica Potestate habuisse in populos Christianos eandem omnino authoritatem sed non fuisse pares inter se De Rom. Pont. l. 1. c. 12. Which is in effect the same with what the Discussor says In this their Apostolical Commission they were all equal but this was granted them not in reference to one another but in reference to the whole World of which they were all Heads and Princes †Pag. 168. But is not this to solve one Contradiction by another They were all equal in Apostolical Power and the Apostolical Power as he just before says was summa Potestas the highest Power and contained all Ecclesiastical Power and yet Peter was higher in Power than they and had some Power which they had not that is they all had and had not the highest Power they all had and had not all Ecclesiastical Power But notwithstanding all that hath been said to the contrary the Fathers if we may take the Discussor's Word are plainly on his side and if we will not credit his Word he has produc'd their own Words to assure us that they are so I shall therefore examin the Testimonies produc'd having first premised these two things as preparatory thereunto 1. That the Question now is not Whether the Keys were given to Peter in particular or after a particularising manner Or whether they were given to him alone when our Saviour said I will give thee the Keys c. But supposing them now given to the other Apostles whether they were given to Peter in another sense or in a sublimer and compleater degree as the Discussor speaks than they were given to the other Apostles 2. We shall have great reason to suspect that this Gentleman misrepresents the Sense of the Fathers if we do but consider that his Friend Maldonat who was a little better acquainted with their Writings than he is tells us that he saw all Authors except Origen understood the Words spoken to Peter Matth. 16. 19. in the same sense with those spoken to Peter and the rest of the Apostles jointly Matth. 18. 18. And by consequence they understood the Keys to be given in the same sense and amplitude to the rest of the Apostles as to Peter ‖ Nec enim codem sensu quo Petro atque aliis Apostolis dictum interpretor Quodcunque solvetis super Terram erit solutum in Caelis etsi video omnes Auctores praeter Origenem in cadem fuisse sententia Mald. in Matth. 16. 19. Which being premised I shall now examine the Testimonies themselves He begins with Origen from whom he cites two Passages The first of which he so grosly abuses that had he to that one line he quotes added the three next every Reader would have seen that it is directly contrary to that for the proof of which he brings it The Words he quotes are these An soli Petro dantur a Christo claves How from hence he can infer that Origen acknowledges Peter more excelling in the power of the Keys than the other Apostles is past my understanding But if to these we add the words following the whole Passage is this Were the Keys of the Kingdom of Heaven given by Christ to Peter only and shall no other Saint receive them But if that which is said I will give thee the Keys of the Kingdom of Heaven be common also to the rest why are not all those things which are spoken before and which follow common to them all * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Comment in Mat. Tom. 12. p. 275. In which Words it is plain that as Origen denies the Keys to be given to Peter only so in suposing that very Promise I will give thee the Keys to be common to the rest he must of necessity suppose that the Keys were given to the rest in the same Degree they were to Peter In the other Passage I grant that Origen makes no small difference between the Promise made to Peter Matth. 16. and that made to the Disciples Matth. 18. That to Peter were given the Keys not of ONE HEAVEN but of MANY HEAVENS that whatsoever he should bind on Earth should be bound not in ONE HEAVEN but in ALL THE HEAVENS but to them he says that they should bind and loose not in the HEAVENS as PETER but in ONE HEAVEN †Non ergo modica differentia est quod Petro quidem datae sunt claves non unius Caeli sed multorum Caelorum c. Tractat. 6. in Matth. The Reason why he made this Difference was because the Word is used in the plural Number in the first place ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular in the second * But is not Maldonate himself asham'd of this and does he not say that he lost the Truth in proving it too subtilly †Notavit hoc ipsum Origegenes sed veram solidamque
Domini by an error of the Press I suppose put for Serm. 13. which is as little to the purpose as either of the former and shall desire the Discussor to resolve me these two Questions 1. Whether every one of the Apostles received the Keys as Head of the Church because they are all by St. Austin joined with Peter in representing the Church For having quoted the Words of our Saviour As my Father sent me so send I you Whose Sins ye remit they are remitted c. He adds If therefore they did bear the person of the Church and so this was said to them as if it was said to the Church it self ‖ Sicut misit me Pater et ego mitto vos ergo si personam gerebant Ecclesiae sic eis hoc dictum est tanquam ipsi Ecclesiae diceretur c. De Baptismo Contr. Donatist l. 3. c. 18. 2. Whether St. John was the Primate of the Church Triumphant The ground of the Query is because St. Austin in this same Tractat quoted by the Discussor makes St. John the Figure of the State of the Church in Heaven as he does St. Peter of the State of the Church on Earth But it tends much to Peter 's Glory that in St. Austin 's Judgment none of the Apostles represented the Church but he How much soever it may otherwise tend to his Glory nothing of Dominion can be hence inferred Nor is this Glory so appropriated by Austin to Peter but it is by him ascrib'd to the other Apostles together with him as I have shewed before But how bright soever this Glory may be in it self the Discussor has here drawn a Vail over it by making him who before received the Keys as their Prince to receive them now as their Proxy for so he adds in the same Page He received them immediately They received them by a Proxy c. Now a Proxy as such hath not one Ray of Claritude by which he outshines those whose Proxy he is When Optatus says That he alone received the Keys of the Kingdom of Heaven to be COMMUNICATED to the rest he doth not mean to be communicated by him but by Christ as a Roman Doctor expounds it * Et claves regni Coelorum communicandas caeteris id est quas Christus commendaturus erat caeteris Du Pin. Dissertat 4. c. 1. And the preference Optatus there gives to him consists in this that he alone received the Promise first which was afterwards perform'd to all the rest As to what he adds concerning Matth. 18. 18. That the Fathers expound it of fraternal Correption If he mean all or the greater number of the Fathers it shews either his Ignorance or his Insincerity Of those four he mentions Origen I grant does so Chrysostom Maldonat says speaks obscurely that he knows not whether he was of this opinion or not but in another place he as plainly as words can make it applies this Text to the Apostles only †De utilitat Lect. Script Tom. 5. p. 590. Edit Front. Duc. St. Jerom he palpably abuses by quoting his Words on ver 16. whereas he expresly expounds ver 18. of the Power given to the Church of binding and loosing The words cited from St. Ambrose I know not where to find but I suspect he has dealt as fairly with him as with St. Jerom. The remainder of this Chapter is either ridiculous or impertinent except that he says St. Jerom in his Comments on Matth. 16. speaking of the Power of Keys acknowledges Peter to have received it SPECIATIM Which is not I grant impertinent but that which is much worse a downright Falsity For in his Comments upon that Chapter the word Speciatim is not to be found nor any other of a like import relating to St. Peter Nor yet those Words he quotes as following after it Proposition IV. That by the Keys promised and given to PETER is meant the supreme Power of governing the Vniversal Church ‖ P. 133 134. This will be dispatched in a word If he meant Supreme in a negative sense viz. that Power than which there is none in the Church higher it would be true but then in this sense Supreme Power was given to every Apostle But as he means thereby a Power superior to that of the other Apostles by which Peter was constituted their Governour so it is false For since as has been already proved and as the Sorbonist before-quoted affirms * Primum est Petro promissas esse eas ipsas claves quae postea caeteris concessae sunt ac proinde per claves hic non intelligi ut vult Bellarminus summam potestatem in omnem Ecclesiam Ellies du Pin. dissertat 4. c. 1. p. 309. the very same Keys promised to Peter were afterward granted to the rest therefore by the Keys cannot be here understood the supreme Power over the Whole Church What he produces for proof is of no force St. Chrysostom he tells us affirms that our Saviour by virtue of his Promise of the Donation of the Keys did not only give S. Peter Power over the whole World but to rise a Key higher EVEN OVER THINGS IN HEAVEN †Pag. 134. And S. Chrysostom also says of S. Paul That he took upon him the whole World And of all the Apostles in common That not Nations and divers Cities but the World was committed to them as we have before heard And to rise to the higher Key Did not Christ give to the other Apostles the same power over things in Heaven when he said to them Whatsoever ye shall bind on Earth shall be bound in HEAVEN And does not the same Chrysostom speaking of these Words Matth. 18. 18. say of all the Apostles They sitting upon Earth give Sentence and the virtue of their Sentence passes to the Heavens As Emperors sitting in some one City give Sentence and constitute Laws but the Power of their Sentences and Laws runs through all the World so the Apostles sitting in some one place ordained these things but the Power of their Laws and Bonds did not pass through the World only but ascended to the very Height of the Heavens ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. De Utilitat Lect. Script p. 590 591. He adds the Keys likewise Apoc. 1. 10. signifie supreme Power where our Saviour says of himself I have the Keys of Death and of Hell by which Phrase absolute Dominion over Death and Hell are indigitated * Pag. 134. But were these Keys in St. Peter's keeping Had he absolute power of raising the Dead No he will say he doth not quote it to this purpose but only to shew that the Keys in this place signify absolute Dominion over that which is spoken of Suppose they do so here what then Do the Keys signify as much when attributed to Peter as when attributed to Christ Is there no difference between the Keys in the Hands of the Master of the Family and