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cannons, they neither ask nor desire its aid. And, since these Synods are such innocent and inoffensive things, none, that have any due information concerning them, can reasonably object against their meeting together, or forbid them without a manifest invasion of the common liberties of mankind. I have said, that these churches, when they meet in Synods, claim to themselves no juridical power. For they are of the celebrated Chalmer's opinion, that the determination of a Council or Synod is persuasive, not compulsive; a ministerial judgment, not bringing along with it any authority and necessity; and so a decisive suffrage not in itself, but as it is taken out of the scripture."

CHAPTER XIX.

DISCIPLINE OF WHOLE CHURCHES.

$182. Congregational churches may discipline each other.

It is a fully established principle, that churches, as well as individuals, are subject to discipline, and that they may exercise acts of discipline on each other. It would be sad indeed, if it were not allowable, to warn sister churches, when they fall into sin; and to cut them off, when they show a determination to persevere in it. If this power were not possessed, it would be an ominous defect in the system; destroying, like a worm at the root of a flourishing tree, the principles of circulation and life, and causing weakness and withering.

The power in question results clearly and necessarily from the great law of church communion ; which as naturally developes itself in the dispensation of warnings,

admonitions, and reproofs, as in less unpleasant acts of kindness. And that it has been fully recognized as wellfounded and necessary, appears from the passage already quoted, at § § 144, 145, from Cotton's Way of the Churches of Christ in New England, and from numerous other testimonies. (See RATIO. DISCIP. Art. Ix. § 4; Saybrook Articles, vi. &c.)

§ 183. Method of discipline laid down in the Platform.

The Cambridge Platform, (CH.XV,) in enumerating the methods of communion among churches, mentions as the THIRD, the dispensing of admonition; declaring not only the existence of the power, but the particular forms, according to which it is to be exercised.-"A way, then, of communion of churches is by way of admonition; to wit, in case any public offence be found in a church, which they either discern not, or are slow in proceeding to use the means for the removing and healing of.

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Paul had no authority over Peter, yet when he saw Peter not walking with a right foot, he publicly rebuked him before the church, Gal. ii. 11-14. Though churches have no more authority, one over another, than one apostle had over another, so may one church admonish another, and yet without usurpation.

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'In which case, if the church, that lieth under offence, do not hearken to the church, that doth admonish her, the church is to acquaint other neighboring churches with that offence, which the offending church still lieth under, together with the neglect of their brotherly admonition given unto them. Whereupon those other churches are to join in seconding the admonition formerly given. And, if still the offending church continue in obstinacy and impenitency, they may forbear communion with them, and are to proceed to make use of the help of a synod or council of neighbor churches walking order

ly, (if a greater cannot be conveniently had,) for their

conviction.

"If they hear not the synod, the synod, having declared them to be obstinate, particular churches, accepting and approving of the judgment of the synod, are to declare the sentence of non-communion respectively concerning them. And thereupon, out of religious care to keep their own communion pure, they may justly withdraw themselves from participation with them at the Lord's table, and from such other acts of holy communion, as the communion of churches doth otherwise allow and require."

184. Treatment of unoffending members in such corrupt church.

The Platform further proceeds on this subject, in reference to such individuals as may not have been affected by the general corruption of the offending church."Nevertheless, if any members of such a church, as live under public offence, do not consent to the offence of the church, but do in due sort bear witness against it, Gen. xviii. 25, they are still to be received to wonted communion, for it is not equal, that the innocent should suffer with the offensive. Yea, furthermore, if such members, after due waiting in the use of all due means for the healing of the offence of their own church, shall at last, with the allowance of the council of neighbor churches, withdraw from the fellowship of their own church, and offer themselves to the fellowship of another, we judge it lawful for the other church to receive them, (being otherwise fit,) as if they had been orderly dismissed to them from their own church."

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CHAPTER XX.

BAPTISM.

$185. Significancy and the subjects of Baptism.

BAPTISM is one of the two ordinances of the New Testament, which, as indicative of their highly obligatory and solemn nature, are called SACRAMENTS. It is in itself a purely external sign; but it is symbolic, having a moral significancy. Considered in itself, it intimates the fallen and sinful condition of man, and his need of regeneration; considered in its particular application, it intimates the baptised person's conviction of his personal unholiness by nature, his feelings of penitence and faith, and his hope of regeneration by the Spirit of God.

This general view of its import, however, is to be modified by a consideration of the persons or subjects, to whom it is applied.

§ 186. Method of proceeding at Baptism.

The account, given in Mather's Ratio Disciplinæ, (Art. iv. § 5,) of the method of proceeding at baptisms, is as follows." At the baptism, the pastor begins with a short prayer, consisting of passages properly introductory to the action before him; and particularly supplicating for assistance and acceptance in that solemn dedication to God, which the person to be baptized is now passing under."

[Then follow some remarks on the different forms of expression, which were employed by the ancients, in administering this ceremony; there having been a great want of uniformity among them.]

"But in the churches of New England, (the author

proceeds,) such a liberty is neither practised, nor approved. In their baptisms, the pastor, pouring water with his hand on the face of the person before him, [i. e. either sprinkling or laving the person's face,] confines himself to the words of the institution, viz. (prefacing the christian name of the person, or saying, This person or infant, whose name is -,) I BAPTIZE; Or, (especially if it be an adult person,) I BAPTIZE THEE, IN, OF INTO THE NAME OF THE FATHER, SON, AND HOLY GHOST.

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Upon this the pastor annexes another short prayer, wherein he commends the infants, if they be such, with their parents, or the persons [of adult age who have now been] baptized, unto the mercies of God in the New Cov enant, now sealed unto them. He prays for the mercies of the Covenant; particularly that blood of sprinkling, and that effusion of the spirit of grace, and that portion in the resurrection of the just, whereof baptism is to the faithful a token of good; and such a part in the heavenly city as God has prepared for them, to whom he will be their God."*

$187. Modo of applying water in Baptism.

The application of water is by sprinkling or laving.

* When adult persons, having families, are admitted into a church, it is customary to baptize their children, either at the same time, or soon after. But often it happens, that some of the children themselves are so far grown up, as to be able to understand something of the principles of the Christian religion, and of the nature of a dedication to God. In such cases it is not the Usage to extend baptism to all, unless those, who are old enough to understand the nature of the Christian life, give evidence of possessing it, and desire to be baptized on their own account, and to make a dedication of themselves. To determine, who properly come under this class, and who come within the class of infants, as the term is commonly employed on the subject of baptism, will depend chiefly on the inquiries and the discretion of the minister and the parents.

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