But as this key first opens, and afterwards shuts, so there is also another key, which first shuts, and afterwards opens. This is the Christian discipline, or the shutting of a person out of the Christian church, which is not exercised on them who are without, but on them who are within the church," who bear the Christian name. "Ye shall not keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater or a railer, or a drunkard, or an extortioner, with such an one ye shall not even eat. For what have I to do to judge them also that are without? do not ye judge them that are within? but them that are without God judgethTherefore put away from among yourselves that wicked person," saith the apostle, 1 Cor. v. 11, 12, 13. Further, this key is not used with respect to them, who are only baptized, and who do not declare and testify by partaking of the Lord's supper, that they abide by their baptism; for the first key is used with respect to these: but it is used with respect to those who are public members, who have joined themselves to the church by a confession of their faith, and deelare by receiving the supper, that they are in union with the church: who nevertheless under the name of Christians maintain unchristian doctrines or practices." "A man that is an heretic, reject," saith Paul, Tit. iii. 10. See 2 John, vrs. 10, 11. Further, “we may not keep company with a brother, who leads an ungodly life,” 1 Cor. v. 11. 2 Thess. iii. 6, 14.

This Christian discipline shuts such persons out of the Christian church, not by inflicting corporal punishment on them, as the Papists do, who bereave them in the most cruel manner of their goods, kingdom, civil rights, yea, of life itself. Not unlike this is the conduct of certain Mennonites, who separate persons for various trifling reasons from their bed and board, yea, from all intercourse with believers. This is an ecclesiastical, but an abominable tyranny, and a prodigious usurpation: it belongs only to the civil, and not to the ecclesiastical powers to inflict corporal punishments; " for the weapons of our warfare are not carnal, but mighty through God, to the Chrispulling down of strong holds," as Paul speaks, 2 Cor. x. 4. tian discipline punisheth offending members only in their churchfellowship, by depriving them of their communion with the church, shutting them out of it, removing and banishing them from it. Paul speaking of the man, who had taken his father's wife, calls this dis cipline "a delivering of such a person to Satan," 1 Cor. v. 7. So "he delivered Hymeneus and Alexander to Satan," 1 Tim. i. 20. Not that the apostle delivered them to Satan, that he might possess and torment them in a bodily manner; but this delivering of them

to Satan denotes a casting of them out of the church, as he explains ít, 1 Cor. v. 13, "Put away from among yourselves that wicked person." Therefore the Lord Jesus also saith of the contumacious brother, Matt. xviii. 17. "If he will not hear the church, let him be unto thee as an heathen man, and a publican." For Satan rules out of the church, therefore he who is cast out of the church is delivered up to Satan. And he is thus shut out of the kingdom of heaven, deprived of all the privileges of it, he is forbidden the sacraments, and they are withholden from him, and he is bound fast under his sins, and under destruction. For the Lord God, when this is done agreeably to his word, approves of the conduct of his faithful servants so far, that he himself shuts such a person out of the kingdom of Christ: for with respect to this key the Lord Jesus saith, Matt, xviii. 17, 18. "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."

But as the servants of the Lord must not be dilatory in this work, so neither must they be too hasty: "But after having been often brotherly admonished, they will not renounce their errours and wicked course of life, and also despise the admonition of the church.” The Saviour requireto "that I first reprove my brother, who hath trespassed against me, in private; if he will not hearken to me, that I then endeavour to reduce him to his duty in the presence of one or two others; if he remain incorrigible, that I then complain of him to the ruling church, to wit, the eldership; if he remain obstinate still, I must then consider him as a heathen man and a publican," Matt. xviii. 15-18. The order of our Dutch church with respect to this matter cannot be censured; it requires that we first admonish the offender; then that we forbid him the Lord's supper for a time; further, that we denounce him to the church, either by, or with his name, that every one may do what in him lieth by admonitions and prayers to reform such a sinner: if all this will not avail, he must then be wholly cut off in a public manner, both that he himself may be ashamed and repent, and also that he may not defile others; and that none may be offended, either within or out of the church, and become averse from her. See this 1 Cor. v. 5, 6. 2 Thess. iii. 14. 2 John yrs. 10, 11.

Erastus and many sons of Belial, who wish to live without yoke, would fain wrest this key out of our hands. Do they allow that the Lord hath given to his servants a power to preach the word, they will nevertheless dispute their power to excommunicate and to shut out of the church, and they decry it as a most unsuitable practice. VOL. II.

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But did not the church under the Old Testament cast refractory persons out? did not Christ give this key to his church? Matt. xvi. 19. xviii. 17, 18, did not the apostles make use of this key? 1 Cor. . 1-13. 2 John, vrs 10, 11, hath not the Christian church always used it? would not the church without this key be a den of robbers, a city without walls, a house without doors or bars, and a garden without an inclosure? would not the holy things be trampled upon by dogs, and unclean swine? the wicked be hardened, and the godly grieved?

But when we shut obstinate persons in this manner out of the church by forbidding them the sacraments, shall we then also debar them from hearing the word? Thus they did anciently, that they might, by terrifying the Christians, render them cautious of offering in any wise to idols, to which many declined in those times of temp tation but this appears to be too harsh. A person is not excommunicated for his destruction, but for his preservation by repentance: how shall he repent, if we withhold the word, the mean of repentance, from him?

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When a person, who hath been shut out of the church, repents, must we then always keep him out? so unmercifully the Novatians • acted, they would not re-admit even those who had fallen and yielded only from fear in times of persecution. But the Saviour dealt more mildly than this with his apostle Peter. When God opens the door of grace. no man may shut it: we must therefore receive such a person again, as a member of Christ, and of his church, yea, we must behave in a friendly manner toward him, forgive him his evil deed, and "comfort him, lest perhaps he should be swallowed up with overmuch sorrow." See what Paul saith, 2 or. ii. 6-11. We must nevertheless not be too forward, or hasty in this matter; when a person only saith, I repent, shall we then presently open the door to him again? ought not the evidences of his repentance and refor mation to be as manifest, as his offence was before notorious? Verily the incestuous person was not received again, until he was exceedingly and abundantly sorry, and comfort was necessary for him. Therefore the instructor also saith, that the excommunicated are received again, when they promise, and show real amendment." The ancient Christian church would not therefore re-admit those who had transgressed, until they had given several evidences of their repentance: they had for this purpose four classes of penitents: the first were the prosklaiontes, or "the weeping and complaining," who stood, clothed with a filthy and black garment, at the door of the church, weeping for their sins, and entreating those who entered into

the church to pray for them: the second class consisted of the akroomenoi, or "the hearing," who were permitted to hear in the entrance of the church with the catechumens the word of God read and explained, but were required to withdraw with the catechumens before the supper was administered: the third class were the hypohiptontes, or "the downfalling," who prostrated themselves humbly upon the floor of the church, and confessed their transgression before the congregation, whereupon the minister laid his hands upon them, and bade them arise, when they were placed near the seat of the reader: but these also were obliged to go out of the church with the catechumens; besides these, there were also the sunistamenoi, or "those who stood with" the people: these did not depart with the catechumens, but continued standing with the congregation to hear the word of God, and to pray and sing with the believers: they might see the supper administered, but they might not partake of it, although they were after a short time promoted to that privilege. This grievous penance every person, whether high or low, who had committed a scandalous offence, was bound to undergo, Even the emperour Theodosius the Great was not excused, but was obliged to perform a severe penance during eight months; he could not otherwise be reconciled to the church, on account of his shedding the blood of the Thessalonians

APPLICATION.

This, it will be said, was too severe; but are we not now too slack? those who have eyes to see, and are not wilfully blind, can see it. How many members are there in the church, who join Christ and Belial, righteousness and unrighteousness, yea, who exhibit nothing of Christianity! Alas, how many ungodly persons do we find in the house of God! But what is done against them? who dares cry aloud, and lift up his voice like a trumpet ? are there still faithful watchmen, who do not spare any ungodly persons, how seldom is the Christian discipline used to shut them out of the church! where do we find those who are so shut out? are any admonished, reproved, and forbidden to approach the holy table, on account of their gross sins, how easily are they restored! Are any hearty enough in this matter to perform this duty faithfully, how many are there who presently oppose them! This key is in a man

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ner thrown by and suffered to rust. This hardens the wicked, saddens the godly, kindles the wrath of God, and tarnishes the lustre of the house of God.

If it would avail to complain, I would say more; but of what advantage will it be to root in the filthy wounds of our mother? If I could by these means heal them, I might call on all and each of you to unite with me, and to shed a flood of tears over the unsightly condition of our church in the Netherlands. I will do better, if I excite the magistrates and myself, with all my fellowlabourers, and the elders, and every individual to endeavour, as much as in him lieth, to conduct manfully with respect to these keys, according to the word of God.

1. Let the magistrates, (a) submit with humility and lowliness to the kingly sovereignty of the King of kings and Lord of lords. The Lord God saith to the high and mighty ones of the earth, Psalm ii. 6, 10, 11, 12. "Yet have I set my king upon my holy hill of Zion. Be wise now therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little; blessed are all they who put their trust in him." Have not the great men of the world immortal souls to save, as well as their subjects? and can they do this, if they will not bow to him, who is higher than the highest? or is Jesus a king of the common people only? hath it not been foretold, that the great men of the earth should be subject to him? the prophecies are too numerous to be transcribed here. See Psalm xlviii. 10. lxiii. 10, 11. Isaiah xlix. 7, 23. lx. 3. 10. Rev. xi. 15. Or would it disgrace and degrade the higher powers, if they should stoop to this great King? is not Jesus higher than they? of whom do they hold their honourable stations? this Prince of the kings of the earth saith, Prov. viii. 15, 16. "By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth.” Shall it then be deemed a reproach to princes, if they submit to him? will it not be an honour to them, and increase their lustre ? have not godly sovereigns always been most honoured, feared and obeyed? are not the names of David, Solomon, Asa, Jehoshaphat, Hezekiah and Josiah until this day blessed, when they are remembered? and have not the names of the ungodly kings of Judah and Israel been long since rotten? Let the magistrates therefore seek their happiness, blessedness and glory in submitting to the King of Zion. (b) Magistrates ought also to employ their supremacy, excellency and dignity for the advantage of the church. It was foretold of the