and distinguished In one house it must be eaten neither must any part of it be carried out of the house to teach them to know that the Church which is that house in which the Lamb is is but one they must therefore keep themselves in the unity of that Church and not go forth of it nor think to finde the true Lamb of God in the fraternities of Hereticks Schismaticks and Sectaries who depart from the communion of the Church for among such he will not be found neither will he be eaten there This great Sacrament being thus instituted ordained then God proceedeth for he disposeth expoundeth The Covenant disposed into the form of a testament The legal part Levit. 18.5 Gal. 3.19 and confirmeth his covenant into the forme of a Testament having two parts the one legal conditionall requiring perfect obedience and under that condition promising eternall life Ye shall therefore keep my statutes and my judgments which if a man do he shall live in them And that legall part of the covenant was added that is to say further expounded put into a better method and written as Saint Paul saith because of transgressions How so Why first to discover sins and transgressions for by the law is the knowledge of sin Rom. 3.20 Rom. 7.7 I had not knowne sin but by the law for I had not knowne lust except the law had said Thou shalt not covet 2ly To punish sins and transgressions for the punishment is prescribed by the law the punishment prescribed by the law is the curse of the law Cursed be he that confirmeth not all the words of this law Deut. 27.26 to do them 3ly To smite the conscience and to make a man to condemn himselfe for the sins and transgressions which he hath done as Saint Paul saith We know that what things soever the law saith Rom. 3.9 it saith to them that are under the law that every mouth may be stopped and all the world may become guilty before God In the confession of sins saith Saint Jerome upon the place 4ly To shew unto the people by whom sins and transgressions are to be expiated viz. not by those Leviticall Ordinances but by him who was set forth in the Leviticall Priesthood and by all the sacrifices of the Law that is Jesus Christ Eph. 1.7 In whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace For the law saith the Apostle having a shadow of good things to come Heb. 10.1 and not the very image of the things can never with those sacrifices which they offered year by year continually make the commers thereunto perfect The other part of that Testament was Evangelicall The Evangelicall part setting before their eyes the Redemption of Jesus Christ and giving them to understand that man should be reconciled unto God and delivered out of all miserâ—â— by his death Upon which part of the testament he putteth a most rich and sumptuous robe whereunto belonged 1st that Tabernacle or portable Temple which Moses at Gods commandment made in the Wildernesse the pattern whereof was shewed unto him in the Mount Exod. 25.40 Act. 7.44 Heb. 8.5 with all the sacred utensills thereunto belonging the Arke of the covenant the golden table the shew-bread the golden candlestick the altar of incense the altar of burnt offerings the brasen laver all which are to the life set forth as God commanded and as Moses made them in the book of Exodus Cap. 25 26 27 30 36 37 38 40. The Tabernacle The mystery of the Tabernacle as it was the house of divine worship did represent the Church for in his Church and only in his Church is the true worship of God The Pillars were types of the Apostles Bishops and other Ministers of the new Testament by whose faith and function the Church is upheld Their sockets of brasse the faith of Christ in which they stand strongly grounded and rooted immoveable as pillars in their sockets The golden boords with their sockets and bars did represent the faithfull far more pretious then gold who like gold do shine and glister in all holy conversation The curtains of fine twined linnen and blew and purple and scarlet with cherubims of cunning work coupled together with loops and taches of gold did signifie that the members of the Church adorned with the severall graces of the Holy Ghost are knit and joyned together in the unity of one and the same Spirit by the bond of peace The Rams skins died red and the Badgers skins for the covering aloft did mean the Gentiles made partakers of the same redeeming blood and their faith and fortitude in withstanding the violent stormes of persecution The other vailes namely that of the outward court and that which was betwixt the outward court and the holy place did shew forth the humility of Christ wherewith the Divinity as with a vail was shaddowed and through which the Godhead entred in to be sacrificed and to make an attonement for the sins of men But the inward vail which was hung up before the holy of holies or the holiest of all which was inaccessable to all and a type of heaven into which only the high Priest entred and that but once a year upon the great day of expiation according to our accompt the tenth day of September did import that the way into the Holiest of all was not made manifest while the first Tabernacle was yet standing Heb. 9.8 The High Priest must go in making the attonement that so heaven gates may be opened unto the sons of Adam who were shut out by sin When thou hadst overcome the sharpnesse of death singeth the Church thou didst open the kingdome of heaven to all believers But who is sufficient to declare the mysterie of all these things The matter and form of the Ark The Ark. is luculently set forth in the book of Exodus Cap. 25. 37. It was placed in the most holy place impervious unto all save only to the high Priest called in the Scripture the Arke of the covenant of the Lord Num. 10.33 Josh 3.6 because the tables of the covenant were laid up there together with the golden pot of Manna and Aaron's budding Rod. It was a visible testification of Gods divine presence from whence he gave Answers where God did as it were make his habitation and therefore called also the Arke of the Lord God of hosts 1 Sam. 4.4 that dwelleth between the Cherubims It was a type of Christ for the gold of the Ark did signifie the Divinity of Christ the wood of the Ark did signifie the humanity of Christ the crown environing did signifie the hypostatical union whereby was shewed what Christ must be in his own person viz. God man hypostatically united in one person It was a symbol of Religion for what else meant the tables of the ten commandements which were laid
AND MOST MYSTERIOUS HISTORY OF Mans Redemption WHEREIN Is set forth the gracious administration of Gods Covenant with Man-kind at all times from the beginning of the World unto the End Historically digested into three Books The first setteth down the History from Adam to the blessed Incarnation of Christ The second continueth it to the end of the fourth year after his Baptisme which was the three and thirtieth year of his age The third from thence till his glorious comming to Judgement BY MATTHEW BROOKES D. of Divinity Gen. 3.15 And I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heele St. Joh. 3.16 For God so loved the world that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life St. Joh. 19.30 It is finished LONDON Printed by William Wilson for the Author Anno Dom. 1657. TO HIS MOST HONOURED FRIEND FRANCIS BVRWELL Esq SIR IT is not unusuall to those who write bookes to make choice of some noble friends to whom to dedicate them My ambition is to present you with the Dedication of this The great respects which I had from your dear Father to the last gasp of his breath continued and augmented by you have put me forwards to retribute to his memory to your owne merits in such a way as I am able Sr. There is great profit in reading of books if a good choice be made of them Historicall books will accomplish a gentleman for an history is not improperly defined to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a commemoration containing an exposition of some matter or thing which hath been acted or done upon the stage of the world So that by history we do as it were live and have lived at all times and in all places conversing with all sorts of people knowing the manners and severall constitutions of all nations and are present in all the occurrences of times by-past as if they were now in action But a Christian hath his unum necessarium and that is to know Christ and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death No historicall knowledge therefore more pertinent unto him then that whereby according to the Scriptures of the Divine canon he shall know the gratious administration of Gods covenant with mankinde shall see Christ in the Originall promise and in all the promises sacraments sacrifices and sacred ceremonies visibly set forth and represented in the legall worship and by persons ordained to minister in the same together with sacred places and functions till his coming in the flesh to fulfill all that which was promised and mystically shewed concerning himselfe And then shall behold him in the flesh as he was by divine dispensation shall hear his heavenly doctrine see his wonderfull works and miracles and how he abolished the old testament instituted the great and mysterious sacraments of the new And how having done all those things which were first requisite for him to do he suffered was buried descended into hell rose again the third day from the dead and having been conversant with his disciples for the space of forty daies after his resurrection he transferred the keyes of the kingdome of heaven from the Legall to the Evangelicall priesthood giving ample commission to his Apostles to go into all the world and to teach and baptize all nations and then ascended into heaven where he sitteth on the right hand of God and maketh intercession for his Church A sound faith requireth a right understanding for the things which we do not rightly understand we cannot rightly believe Therefore though to believe and to apply the great and most mysterious work of mans redemption to our selves effectually that we may be saved is the gift of God by the holy Ghost through faith yet to inform the understanding the history opened and cleared according to the Scriptures is most necessary This is that which I have endeavoured to do in such a method as I conceive most proper for the subject so transcendently mysterious and divine carefully observing the periods of the times and with what brevity and perspicuity I could to remember the learned of those things which they know and to teach the unlearned some things which they do not know avoyding in all things curiosity and ostentation of language Vpon the principall matters concurring with the history the explication whereof is more requisite I have insisted more largely And as for those things which cannot positively be defined or stated because not clearly evidenced in the Scriptures Ut potui explicavi nec tamen ut Pythius Apollo certa ut sint fixa quae dixi sed ut homunculus probabilia conjecturâ sequens Therefore must I apologize with the author of the Macchabaean history for If I have done well and as is fitting the story it is that which I desired but if slenderly and meanly it is that which I could attain unto 2 Mac. 15.38 Sir you have the devotions of Your much obliged and most observant friend MATTH BROOKES Reader IT cannot be but thou shalt meet with some faults in this Impression which I beseech thee to correct upon thine own observation principally these following fol. 17. Sect. 28. for invisible Church read visible Church f. 54. sect 78. for vessells r. vesâ—'s fol. 54. 79. for Scuttetus r. Scultetus f. 73. 10. for had paid it r. hath paid it f. 135. 75. for verietie r. verity f. 223. 24. for ingregrity integrity and in the same sect for St Peter Lombard saith Peter Lombard f. 225. 26. for emptitius emptitias every where for Sanhedrim Sanhedrin f. 240. 43. for degisereris dejicereris for stanti standi f. 244. 48. for Num Nunc. f. 249. 53. Quadripartitae Quadripartita f. 261. 67. for pdrmits permits f. 264. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the same section for wherewith he was buried was chre r. where with he was buried were left in the Sepulchre f. 168. and 169. for Not to them as to St Thomas Not to say unto them as to St Thomas f. 271. 74. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vale. THE FIRST BOOK OF THE SACRED AND MOST MYSTERIOVS HISTORY OF MANS REDEMPTION GOD made Man in his Image after his likenesse And Man being made in the Image and Similitude of God had free-will Man made in the Image of God which made him capeable of a speciall positive law according to which hee should live in all due obedience to his Creator preserving himselfe and all his posterity in that good condition in which he was created as well thereby to avoid both sin and death as also to render himselfe by his obedience a fit subject of a more cleare and perfect vision and fruition of God Aug. Enchir. cap. 25. Gen. 2.16 The law which God
gave unto him was delivered in terminis Of every tree of the Garden thou maiest freely eate But of the Tree of the knowledge of good and evil thou shalt not eate of it for in the day that thou eatest thereof thou shalt surely die This was the primordiall law The primordiall Law and as Tertullian saith in this law given unto Adam we acknowledge to be laid up all those precepts which afterwards delivered by Moses sprouted forth young That is to say Thou shalt love the Lord thy God with all thy heart and with all soule and thou shalt love thy Neighbour as thy selfe And Thou shalt not kill and Thou shalt not commit adultery Thou shalt not steale Honour thy father and thy mother and Thou shalt not covet that which is another mans For saith he the primordiall law was given to Adam and Eve in Paradise as the wombe of all the commandements of God Advers Judaeos cap. 2. He had no need of further grace for the observation of this law because hee might if he would have kept it by the liberty and freedome of his owne will left unto him in the custody of pure nature For which cause the breach thereof made him a transgressor to all the commandements if as Saint Augustine saith Adam's sin it be divided into its severall members For pride is there saith he for as much as man delighted to be rather in his owne power then in the power of God And Sacriledge or Infidelity because he did not give credence to God And murther because he killed himselfe And Spirituall fornication because the virginity of the humane minde was deflowred by the Serpents perswasion And theft because hee usurped that foode which was prohibited And covetousnesse because he desired more then ought to have sufficed him And whatsoever else by diligent consideration may be found to be in this one act of his transgression Wherefore by one man sinne entred into the world and death by sinne and death passed upon all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that or in whom namely in that one man all have sinned Thus was the deadly wound given by Adam The propagation of Adams sinne through the abuse of his free will to himselfe and unto all his posterity who were then in him tanquam in radice as in the root of mankind Aug. Enchir. cap. 26. whereby both hee and they who were to descend of and from him by ordinary generation were the same day made obnoxious or subject both to the Spirituall or supernaturall and to the bodily or naturall death with all the dreadfull precedents concomitants and consequents of them both For this and to the end that hee might restore that creature whom he had made to immortality God by his infinite wisedome and of his great mercy manifested unto man that expedient which he had foreseen and determined from eternity that he would redeeme and save him Gods Covenant of grace by the seede of the woman whom the Serpent had seduced which seede should breake the Serpents head that is to say overthrow the Devill and all his power And therefore after Adam had sinned and in him all his posterity God maketh his covenant with him and with them and requireth both of him and them that they should on their parts performe the conditions of it by beleeving and applying it every one of them particularly to himselfe and to know no other Redeemer by whom to be redeemed from sinne and death brought upon them all by Adams transgression but onely that blessed seede The first saving grace therefore that man received after his Fall whereby he might rise againe from sinne and death into which he was fallen was faith even faith in Christ for the promised seede was Christ Here therefore siste gradum for the order of this our historie doth require that I should adnote some thing by the way concerning that first and most necessary grace The old Romans held and worshipped faith for a goddesse and Numa Pompilius is first said to have dedicated a Temple to Faith Concerning Faith whether because in all the actions of life and more specially in contracts bargaines and covenants there is an urgent use and necessity of faith Or whether because traditions streaming down even from Adam unto those dayes had greatly manifested among the heathen themselves that faith which is towards God as that onely thing whereby God is moved to grant all the requests of men and by which every man may and must attaine unto true happiness it is more then I will take upon me to determine Probable it is that Numa was not altogether ignorant of that which was taught in the Church concerning faith for the Temples which he built are said to be without Images and his Bookes upon Livies report being found a long time after his death viz. Anno Urb. Cond 573. Genebr Chron. lib. 2. p. 411. were burnt as not holding correspondence with the heathenish superstition of those Idolatrous times There is faith towards Men and there is faith towards God for so speakes the Scripture I will restore thy Judges as at the first and thy Counsellors as at the beginning Isa 1.26 afterwards thou shalt be called the city of Righteousness the faithfull city Faithfull towards God in believing all his promises faithfull towards God in keeping all his commandments Faithfull towards Men in all distributive and commutative justice But concerning that faith which is towards men Faith towards men and is nothing else but a certaine veracitie or truth of mind whereby men approve themselves constant in their words in their promises and in all their contracts bargaines and covenants to performe them and is politicall active or mercatorious it pertaineth not to this our History to discourse at large Faith towards God Faith towards God is that faith whereby a man doth believe in God and apprehend and apply the Covenant of Grace first made with Adam and his posterity and all the promises of God thereupon depending to the saving of his soule So that howsoever the name or word faith be copiously and variously accepted in the Scriptures yet as now we are to speak of Faith S. Mat. 13.20 21. Heb. 6.4 5 6. Jac. 8.13 Act. 2.19 S. Mat. 17.20 1 Cor. 13.2 Tit. 1.1 we do not intend either the externall profession of Christian Religion onely Or any temporall assent or bare knowledge of the grace of God Nor yet any certaine perswasion conceived by Revelation or by particular promise concerning the working of miracles But it intends that faith which is properly and theologically styled Faith which pertaineth onely to Gods Elect and to all of them which is passive and is called by Divines the justifying or saving faith because that thereby a man is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sight of God or with God as the Scripture speaketh Gal. 3.11 It is a gift of God or an holy habit wrought by the
he calleth hell because it warreth all for hell and the devill is the prince of it Eph. 6.11 2 Cor. 10.4 The gates of hell therefore do signifie those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those fortresses munitions and strong holds which the powers of hell do hold against the Church and from whence they assault it in all her members by force or fraud All which is meant by gates because the gates of castles and of strong holds are wont to have the best munition and to be most strongly fenced So that the gates of hell are not only heresies although heresies are of them as Saint Epiphanius lib. Anchor and Saint Augustine De symb ad Catechum do note but also persecutions in name in goods in liberty or in life and specially sins with all manner of evills which seek to subdue us to everlasting death As is well observed by Origen Saint Chrysostome Saint Gregory and others The gates of hell therefore may assault but they shall not prevail against the Church catholick utterly to extinguish it nor against any sound member of the same who is an homogeniall part of the whole rightly built and abiding upon the rock Psal 139.1 2 3 4. Many a time have they afflicted me from my youth may Israel now say Many a time have they afflicted me from my youth yet they have not prevailed against me The plowers plowed upon my back they made long furrowes The Lord is righteous he hath cut assunder the cords of the wicked And this is the first part of that retribution which the Apostle Saint Peter received from his Lord S. Mat. 16.18 upon his good confession Thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it A second part of his retribution was in expectance and to be made good in the future The keyes of the kingdom of heaven promised and given that was the keyes of the kingdome of heaven then to be given when he shall be risen from the dead and shall have fully accomplished the work of mans redemption Saint Peter for the present was not in capacity and Christ himselfe was not yet fully manifested to be the Saviour and redeemer of all mankinde That promise therefore must be performed in its season after his resurrection and he performes it the same day The same day at evening being the first day of the week when the doors were shut S. Joh 20.19 where the Disciples were assembled for fear of the Jewes came Jesus and stood in the middest and saith unto them Peace be unto you And when he had so said he shewed unto them his hands and his side Then were the Disciples glad when they saw the Lord. 20 Then said Jesus unto them again Peace be unto you As my Father sent me even so send I you And when he had said this he breathed on them 21 22 and saith unto them Receive ye the holy Ghost Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained 23. The power of Christ to give the keyes of the kingdome of heaven is three-fold 1. The power of the Creator By what power Christ gave the keyes S. Joh. 1.3 Eph. 1.7 All things were made by him and without him was not any thing made that was made Heaven it self was his creature how shall he not dispose the work of his own hands 2ly The power of the Redeemer in whom we have redemption through his blood the forgiveness of sins according to the riches of his grace Is he the redeemer of that Church of his part whereof singeth the songs of victory in heaven and is called the triumphant Church part whereof lyeth in the camp of warfare upon earth and is called the militant Church and must not then the keyes be his to open the doors of heaven by himself and by his ministers unto whom he shall commit them 3ly He is the head of his Church Eph. 5.23 as the husband is the wives head Is that head of his Church the Lord of heaven and hath he not the keyes to open the doors of heaven to that mysticall body whereof he is the head To that little flock of his who are members of his body of his flesh and of his bones 30 The keyes of the kingdom of heaven were his to give and he gave them according to his word and promise he did not delay to give them but being risen from the dead he gave them the same day The kingdom of heaven in the scriptures is compared to a city therefore called the holy Hierusalem Reu. 21.10 12 having a great and high wall and twelve gates Man was a citizen of that city till he sinned but by sinne he lost his freedom there in as much as there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye 27 For his sinne he was banished this city and the gates fast lockt and shut against him He was cast out of Paradise and God placed cherubims and a flaming sword which turned every way to keep the way of the tree of life Gen. 3.24 So that there was found no way to return back into the city or into Paradise from whence man was expulsed But God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Him therefore did God give to open the gates of heaven which were shut and lock't by sinne and by the guilt thereof to bring in man and to open them to the faithfull S. Joh. 3.10 and to shut them against the unbelievers What keyes Christ had and what keys he gave to the Apostles Rev. 3.7 S. Mar. 2.7 S. Joh. 1.29 Who because he is the great King of this city he is said to have the key of David and openeth and no man shutteth and shutteth and no man openeth By a two-fold possession he is Lord of the keyes For 1ly As he is one God with the Father he hath the same keyes which the Father hath even the key of authority to forgive sinnes Who can forgive sins but God onely 2ly As he is the Son of the Father made man and by the merit of his death and passion is that very lambe of God which taketh away the sin of the world he hath the key of excellency and by a speciall prerogative doth open and shut the gates of heaven Neither of these keyes gave Christ to his Apostles the keyes which they had by his Donation were ministeriall keyes to the end that not by themselves but by the power of God and by the virtue of Christ his passion they might open and shut the gates of heaven These keyes as St. Chrysostome saith are the knowledge of the scriptures according to Tertullian the interpretation of the law and as Eusebius saith the
word of God The matter of them is a double act Keyes of two sorts of knowledge and of execution from whence also the keyes are of two sorts the key of knowledge whereby the man of God doth judge rightly to whom the gates of heaven are to be opened and against whom they are to be shut like a wise door-keeper in the Lords temple well knowing whom to admit and whom to repell And the key of power whereby accordingly he putteth the matter in execution opening the doors of heaven to those that are worthy and shutting them against those that are unworthy This judgement of discerning the worthy from the unworthy had the Apostle Saint Peter Act. 8.23 for he perceived and affirmed Simon the Sorcerer to be in the gall of bitterness and in the bond of iniquity And therefore he did not open the gates of heaven unto him but shut him out Act. 10.48 How the keys are to be administred and bound him as an unclean thing But when Cornelius the Centurion had sent for him he found him worthy and therefore opened the gates of heaven unto him and baptized him The manner also how these keyes are to be administred is to be respected For the ministerial function is either common to the whole priesthood 1 Cor. 4.1 so far forth as all the priests are ministers of Christ and stewards of the mysteries of God And are by their function obliged to preach the word to administer the Sacraments of the Church 2 Tim. 4.2 to be instant in season out of season to reprove rebuke exhort with all long suffering and doctrine Or else it is peculiar to the Bishops and goverours of the Church who because they are ordained not only to administer in holy things but to bear rule in the Church of Christ S. Mat. 18.17 and to preside therefore the keyes are again to be distinguished For there is the key of Order which doth belong to the inward court of conscience and by the ministery of the Gospell doth immediately open and shut the gates of heaven and is the common key of every priest rightly and lawfully ordained to his office and function by imposition of sacred haâ—â—s of what degree or title soever he be by that authority which is delivered unto him to preach the Gospell and to administer the Sacraments And there is the key of jurisdiction whereby Ecclesiasticall censures as publick pennance for publick crimes admonitions suspensions excommunications and such like are enjoyned and inflicted which is not the common key of every priest but doth belong only to the Bishops and governours of the Church to whom it belongeth to bear rule and to preside as before is said Nor yet is this key adminâ—stred in the inner court of conscience but in the outward court of jurisdiction Neither doth it open and shut heaven gates immediately but before the militant Church And hence it is that the Apostle Saint Paul instructeth Timothy not only as a Priest how to administer his key of order in the inward court and to open and shut the gates of heaven immediately by administration of the Gospell but also as a Bishop how to administer his key of jurisdiction as a Bishop in the outward court and to open and shut heaven gates in the consistory and before the militant Church as is plainly to be seen 1 Tim. 5. But these keyes were not promised unto Saint Peter only and excusively as to the other Apostles but omnibus cum Petro quia Petrus pro omnibus loquutus est Apostolis To whom the keys were prom sed and given to all the rest with Saint Peter because that like as Christ demanded of them all saying Whom say ye that I am even so by the revelation of the father Saint Peter answered for them all saying Thou art Christ the son of the living God Like as he demanded so was he answered as he was answered so did he promise as he promised so did he perform for between these four things a question an answer a promise and the performance there is mutuall reference Christ demanded of them all saying Whom say ye that I am They all answered by the mouth of Saint Peter as a jurie of sworn men giving up their verdict by their foreman Thou art Christ the son of the liâ—ing God Like as the tongue speaketh on the behalf of all the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so was Saint Peter the tongue of the Apostles and he alone made the answer for them all Christ therefore maketh his promise to all by replying to St. Peter only because only St. Peter had spoken for them all and given up their answer And finally as the truth it self what he had promised to all he performed to all For he gave them all his peace He breathed on them all the Holy Ghost S. Joh. 20.19 20 21 22 23 S. Mat. 28.19 20. S. Mar. 16.15 He gave them all the same power of remitting and of retaining sins that is to say the power of the keyes promised before He sendeth them all forth with one and the same commission to preach and to baptize all the world over And this is the doctrine of the catholique Fathers and was of the Bishops of Rome themselves in purer times for said Leo The jurisdiction of this power passed over unto all the Apostles Ser. de Apost And when Christ saith he said unto Peter I will give unto thee the keyes of the kingdome of heaven the right of this power passed over unto others and that which is commended in express termes unto one is intimated unto all and Christ said it unto Peter singularly because the form of Peter is propâ—sed to all the governors of the Church And so Pope Anacletus also The rest of the Apostles saith he together with the like fellowship received both honour and power Ad Epis Ital. Ep. 2. Saint Cyprian The other Apostles were the same thing that Peter was endowed wiâ—h the like or equall fellowship pari consortio both of honour and power Lib. de unit eccles And finally among many other St. Augustine who speaking of the keyes and of the power of binding and loosing saith plainly thus Hoc Petrus pro omnibus tanquam personam unitatis accepit This hath Peter received for all as it were the person of unity Ser. 10. The use of the keyes super Johan The use of the keyes was from the beginning of the world And God himself did then first administer them by his own authority by making unto Adam the original promise It succeeded in all ages before the resurrection of Christ Gen. 3.15 in that ministery which God gave unto his Church But Christ would abolish the old Testament and legall worship therefore must he transfer the keyes to another priest-hood And this was it which he promised St. Peter to do and performed it after his resurrection as before is said Blessed art thou Simon Bar-Jona for