2. The power of the keys as unto binding and loosing, and con- sequently as unto all other acts thence proceeding, is expressly granted unto the whole church: Matt, xviii. 17, 18, " If he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. 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." What church it is that is here intended we have proved before, and that the church is intrusted with the power of binding and loosing ; and what is the part of the body of the people herein the apostle declares, 1 Cor. v. 4, 5 ; 2 Cor. ii. 6.
Secondly, This right, exemplified in apostolical practice, is com- prehended in the commands given unto the church or body of the people with respect unto teachers and rulers of all sorts: for unto them it is in a multitude of places given in charge that they should discern and try false prophets, flee from them, try spirits, or such as pretend spiritual gifts or offices, reject them who preach false doctrine, to give testimony unto them that are to be in office, with sundry other things of the like nature; which all of them do suppose, or cannot be discharged without, a right in them to choose the worthy and reject the unworthy, as Cyprian speaks. See Matt. vii. 15-20; John V. 89 ; Gal. ii. 9 ; 1 Thess. v. 21 ; 1 John iv. 1 ; 2 John 10, 11,
What is objected hereunto from the unfitness and disability of the people to make a right judgment concerning them who are to be their pastors and rulers labours with a threefold weakness: for, — 1. It reflects dishonour upon the wisdom of Christ, in commanding them the observance and discharge of such duties as they are no way meet for. 2. It proceeds upon a supposition of that degene- rate state of churches in their members, as to light, knowledge, wisdom, and holiness, which they are for the most part fallen into; which must not be allowed to have the force of argument in it, when it is to be lamented and ought to be reformed. 8. It supposeth that there is no supply of assistance provided for the people in the discharge of their duty, to guide and direct them therein; which is otherwise, seeing the elders of the church wherein any such election
VOL. XVI. 5
66 TRUE NATUKE OF A GOSPEL CHURCH.
is made, and those of other churches in communion with that church, are, by the common advice and declaration of tlieir judgment, to be assistant unto them.
Thirdly, The church is a voluntary society. Persons otherwise absolutely free, as unto all the rules, laws, and ends of such a society, do of their own wills and free choice coalesce into it. This is the ori- ginal of all churches, as hath been declared. " They first gave their own selves to the Lord, and unto us by the will of God," 2 Cor. viii. 5. Herein neither by prescription, nor tradition, nor succession, hath any one more power or authority than another, but they are all equal. It is gathered into this society merely by the authority of Christ; and where it is so collected, it hath neither right, power, pri- vilege, rules, nor bonds, as such, but what are given, prescribed, and limited, by the institution and laws of Christ. Moreover, it abides and continues on the same grounds and principles as whereon it was collected, namely, the wills of the members of it, subjected unto the commands of Christ. This is as necessary unto its present continu- ance in all its members as it was in its first plantation. It is not like the political societies of the world, which, being first established by force or consent, bring a necessity on all that are born in them and under them to comply with their rule and laws. For men may, and in many cases ought to submit unto the disposal of temporal things in a way, it may be, not convenient for them, which they judge not well of, and which in many things is not unto their advantage; and this may be just and equal, because the special good which every one would aim at, being not absolutely so, may be outbalanced by a general good, nor alterable^ but by the prejudice of that which is good in particular. But with reference unto things spiritual and eternal it is not so. No man can by any previous law be concluded as unto his interest in such things; nor is there any general good to be attained by the loss of any of them. None, therefore, can coalesce in such a society, or adhere unto it, or be any way belonging unto it, but by his own free choice and consent. And it is inquired, how it is possible that any rule, authority, power, or office, should arise or be erected in such a society? We speak of that which is ordinary; for He by whom this church-state is erected and appointed may and did appoint in it and over it extraordinary officers for a season. And we do suppose that as he hath, by his divine authority, instituted and appointed that such societies shall be, he hath made grant of privileges and powers to them proper and sufficient for this end ; as also, that he hath given laws and rules, by the observance whereof they may be made partakers of those privileges and powers, with a right unto their exercise.