A discourse concerning the Redeemer's dominion over the invisible world, and the entrance thereinto

The Jews, as some Writers of their Affairs say, appropriate the Keys of three, others of four things to God only. Of Life, or the entrance into this World. Of the Rain, or the Treasures of the Clouds. Of the Earth (say some^*) as of the Granary of Corn. And of the Grave. Of which, says one of their own. —The Holy Blessed, ²one hath the Keys of the Sepulchres in his hand, &c. And, as we may be sure he admits thither, so he emits from thence; and (as he says) in the future Age, the H. B. one will unlock the Treasures of Souls, and will open the Graves, and bring every Soul back into its own body, &c.

1. *Weems.
2. 2Pirke. R. Elie•er. Edit. per G. H. Varst. C. F.

Nor is this Key of the vast Hades, when it is in the hand of our Redeemer, the less in the hand of the Holy, Blessed One; for so is he too. But it is in his hand as belonging to his Office, of Mediator between God and Man, as was before said. And properly the phrase signifies Ministerial Power, being a manifest allusion to the common usage, in the Courts of Princes, of entrusting to some great Minister the Power of the Keys; as it was foretold of Eliakim, Isa. 22. that he should be placed in the same high station in Hezekiahs Court, wherein Shebna was, of whom so severe things are there said; and that the Key of the House of David, should be laid upon his shoulder, &c. ver. 20, 21, 22. And the House of David, being a known Type of the House or Church of God; ⟨p. 25⟩and he himself, of Christ, who, as the Son, hath power over the whole house, according to this typical way of speaking our Lord is said, Rev 3.7. to have the Key of David, to open so as none can shut, to shut so as none can open, i. e. to have a final decisive power in all he doth, from which there is no appeal.