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make use of the help of a synod or counsel of neighbour churches, walking orderly (if a greater cannot conveniently be 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. 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 innocent 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 counsel of neighbour 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. 4, A fourth way of communion with churches, is by way of participation: the members of one church occasionally coming to another, we willingly admit them to partake with them at the Lord’s table, (1 Cor. xii. 13,) it being the seal of our communion not only with Christ, not only with the members of our own church, but also of all the churches of the saints: In which regard we refuse not to baptize their children presented to us, if either their own minister be absent, or such a fruit of holy fellowship be desired with us. In like cases, such churches as are furnished with more ministers than one, do willingly afford one of their own ministers to supply the absence or place of a sick minister of another church for a needful season. 5, A fifth way of church communion is by recommendation, (Rom. xvi. 1,) when the member of one church hath occasion to reside in another church, if but for a season, we commend him to their watchful fellowship by letters of recommendation: But if he be called to settle his abode there, we commit him, according to his desire, to the fellowship of their covenant by letters of dismission. 6, A sixth way of church communion, (Acts xviii. 27,) is in case of need to minister succour one unto another, (Acts xi. 22,) either of able members to furnish them with officers, or of outward support to the necessities of poorer churches, (verse 29,) as did the churches of the Gentiles contribute liberally to the poor saints at Jerusalem. (Rom. xiii. 26, 27.)

      3. When a company of believers purpose to gather into church-fellowship, it is requisite for their safer proceeding and the mentioning of the communion of churches, that they signifie their intent unto the neighbouring churches, walking according to the order of the gospel, and desire their presence and help, and right hand of fellowship; (Gal. ii. 1, 2, and ix., by proportion,) which they ought readily to give unto them, when there is no just cause to except against their proceedings.

      4. Besides these several ways of communion, there is also a way of propagation of churches: When a church shall grow too numerous, it is a way, and fit season to propagate one church out of another, by sending forth such of their members as are willing to remove, and to procure some officers to them, (Isa. xl. 20; Cant. viii. 8, 9,) as may enter with them into church estate among themselves. As bees, when the hive is too full, issue out by swarms, and are gathered into other hives, so the churches of Christ may do the same upon the like necessity; and therein hold forth to them the right hand of fellowship, both in their gathering into a church and in the ordination of their officers.

      CHAPTER XVI

      Of Synods

      1. Synods, orderly assembled, (Acts xv. 2 to 15,) and rightly proceeding according to the pattern, (Acts xv.) we acknowledge as the ordinance of Christ: and tho’ not absolutely necessary to the being, yet many times, thro’ the iniquity of men and perverseness of times, necessary to the well-being of churches, for the establishment of truth and peace therein.

      2. Synods being spiritual and ecclesiastical assemblies, are therefore made up of spiritual and ecclesiastical causes. The next efficient cause of them, under Christ, is the power of the churches sending forth their elders and other messengers, (Acts xv. 2, 3,) who being met together in the name of Christ, are the matter of a synod; and they in arguing and debating and determining matters of religion, (verse 6,) according to the word, and publishing the same to the churches it concerneth, (verse 7 to 23,) do put forth the proper and formal acts of a synod, (verse 31,) to the conviction of errors, and heresies, and the establishment of truth and peace in the churches, which is the end of a synod. (Acts xvi. 4. 15.)

      3. Magistrates have power to call a synod, by calling to the churches to send forth their elders and other messengers to counsel and assist them in matters of religion; (2 Chr. xxix. 4, 5 to 11,) but yet the constituting of a synod is a church-act, and may be transacted by the churches, (Acts xv.) even when civil magistrates may be enemies to churches and to church-assemblies.

      4. It belongeth unto synods and councils to debate and determine controversies of faith and cases of conscience; (Acts xv. 1, 2. 6, 7; 1 Chr. xv. 13; 2 Chr. xxix. 6, 7; Acts xv. 24. 28, 29,) to clear from the word holy directions for the holy worship of God and good government of the church; to bear witness against mal-administration and corruption in doctrine or manners, in any particular church; and to give directions for the reformation thereof; not to exercise church-censures in way of discipline, nor any other act of church-authority or jurisdiction which that presidential synod did forbear.

      5. The synod’s directions and determinations, so far as consonant to the word of God, are to be received with reverence and submission; not only for their agreement therewith, (Acts xv.) (which is the principal ground thereof, and without which they bind not at all,) but also, secondarily, for the power whereby they are made, as being an ordinance of God appointed thereunto in his word.

      6. Because it is difficult, if not impossible, for many churches to come together in one place, in their members universally; therefore they may assemble by their delegates or messengers, as the church at Antioch went not all to Jerusalem, but some select men for that purpose. (Acts xv. 2.) Because none are or should be more fit to know the state of the churches, nor to advise of ways for the good thereof, than elders; therefore it is fit that, in the choice of the messengers for such assemblies, they have special respect unto such; yet, inasmuch as not only Paul and Barna-bas, but certain others also, (Acts xv. 2. 22, 23,) were sent to Jerusalem from Antioch, (Acts xv.) and when they were come to Jerusalem, not only the apostles and elders, but other bretheren, also do assemble and meet about the matter; therefore synods are to consist both of elders and other church-members, endued with gifts, and sent by the churches, not excluding the presence of any bretheren in the churches.

      CHAPTER XVII

      Of the Civil Magistrate’s Power in Matters Ecclesiastical

      1. It is lawful, profitable and necessary for Christians to gather themselves together into church estate, and therein to exercise all the ordinances of Christ, according unto the word, (Acts ii. 41. 47, and iv. 1, 2, 3,) although the consent of the magistrate could not be had thereunto; because the apostles and Christians in their time did frequently thus practise, when the magistrates, being all of them Jewish and Pagan, and most persecuting enemies, would give no countenance or consent to such matters.

      2. Church-government stands in no opposition to civil government of commonwealths, nor any way intrencheth upon the authority of civil magistrates in their jurisdictions; nor any whit weakeneth their hands in governing, but rather strengtheneth them, and furthereth the people in yielding more hearty and conscionable obedience to them, whatsoever some ill affected persons to the ways of Christ have suggested, to alienate the affections of kings and princes from the ordinances of Christ; as if the kingdom of Christ in his church could not rise and stand, without the falling and weakening of their government, which is also of Christ, (Isa. xlix. 23,) whereas the contrary is most true, that they may both stand together and flourish, the one being helpful unto the other, in their distinct and due administrations.

      3. The power and authority of magistrates is not for the restraining of churches (Rom. xiii. 4; 1 Tim. ii. 2,) or any other good works, but for helping in and furthering thereof; and therefore the consent and countenance of magistrates, when it may be had, is not to be