CHVRCH-RVLES Proposed to the Church in ABINGDON and approved by them.  
To the Rules are added the Testimonies of several Eminent and Worthy Men: An Essay toward the removing of some stumbling blocks laid by Anabap, Spirits in the Way of the weak.  
And in the close of all, a few Antiquaeries to Mr Pendarve's his queries against our Churches and Ministry, in his Pamphlet called arrows against Babylon.  
Published for the use of Abingdon, and for the preventing of false reports, what ever the issue of all may be  
By JOHN TICKELL M. A.  
Try all things, hold fast that which is good. 1 Thes. 5.21.  
Obey them that have the rule over you, and submit yourselves. Heb. 13.17.  
OXFORD, Printed by L. LICHFIELD Printer to the University, Anno Dom. M.DC.LVI.   

Certain Rules for Church Order proposed to the Church in Abingdon both Private and public.  

A short Preface touching the occasion of these proposals.  
THree Months since and more, having( on such grounds as all that know the state of Abingdon cannot but approve) taken up resolutions to remove from Abingdon, I declared both Privately and publicly what I intended, giving them three Months time to provide themselves another Minister: accordingly I removed from my house, and put myself only into a sojourning posture, till the three Months should expire, or another Minister within that time should come to succeed me: upon this, though some said little, yet others( to whom my heart did cleave) came to me, expressing their most earnest desires of my staying with them: and the truth is, upon their desires, with the names of such who had been( as they said) converted by my ministry amongst them, and the Consideration of the danger wherein I was like to leave them, my heart began to work again towards some farther trial with them; no sooner was this known, but suddenly such a storm fell upon me, and such usage did I meet withall from some of them( which I am loathe to publish) that my affections and Spirit● were exceedingly dammed. several meetings there were spent about( if not against) me, at the last of them I was sadly present, but in the close of it, such whose hearts did seem to cleave to me, renewed their earnest desires for my farther trial of them. I desired to know on what terms I should continue? what rules they would observe? whether they would propose any to me, or it were their desire I should propose to them? They all desired that I would stay on my own terms, and that they would walk by such rules as I should judge to bee according to the Word, and propose to them; there was not one dissented, although I then expressed, that I would bring them to the Administration of the Sacraments in public, they all seemed greatly to rejoice in the hopes of my continuance with them: I left it with them under my hand in writing, that I would propose my Rules to them, and that if they should approve of them, I would in due time give them a satisfactory answer. The Rules were at the next meeting proposed, and are these that follow.   

The Rules.  
1. THat all manner of Persons whatsoever, be required to give up themselves to God in Christ, according to their profession in baptism, and that all such be invited to partake of Christ in all his ordinances, according to the rules of the word, in their several capacities. see Mat: 22.1.15.  
2 That all such as shall seriously and solemnly profess their Repentance toward God, and Faith toward our Lord Jesus Christ, be received;( provided that they be endowed with a competent measure of knowledge in the things of God, and are of an approved conversation, or shall seriously and solemnly profess( to the rational satisfaction of the Church) their Repentance of those particular Scandals wherewith they may be charged, engaging by Covenant and promise( in the strength of God to walk with him and his People in all his ways and Ordinances for the future.) And that, although we are not sure that they have much more in them of the truth of Grace, for the Present, then this Profession.  
Quaerie, whether we are not bound in Conscience with Charity, to believe( or hope at least) that there is the truth of Grace, where there is such profession made, till we have demonstrations to the contrary. See 1 Cor: 12.31. 1 Cor. 13.1, to 9. Mat 7.1, 2, 3, 4, 5. Mat. 18.1, 6, 7, 8, 10, 11, 12, 13, 14. Esay 65.5. Luke 18.10, 11. Mat. 11.19. Luk 15.1. Rom. 14.1. Acts 10.28. 1 Cor. 9.19, 20. Mat: 18.21. to end.  
However, The Scriptures prove, that external profession admiteth to an external Church and Covenant state, titles, ordinances; privileges, and that not only according to the sentence, of mans mistaking charity, but of God himself, to whom it is Blasphemy to deny a judgement of most absolute, certainty, and infallibility, as to the inward spiritual and eternal Estate of men. See Gen. 6.2, 4, 5. Gen: 17.7, 10, 12.21 with 23 Deut: 26.17, 18, 19. Deut. 29.1, 12, 13, &c. 1 Cor: 10.1. 10. Ezek. 16. throughout. Rom: 3.1, 2. Rom: 9.4. Deut. 14.1. Jer: 4.22. Ex. 4 22. Ex. 19.6. Deut. 32.9. to 44. Esay 5, 1. &c. Ps: 134.4. Jer. 2.13, 21, &c. Jer 18, 13, 15. Eph: 2.12.20. Rom: 11.17. Mat. 3.5.12. Mat. 13.25, 47. Mat. 22.14. Joh: 2.23, 24. Joh. 6.66. Joh. 15.2, 6. Acts 2.41. & Acts 4.4. compared with Acts 21.20, 21, 22, to the end. Acts 8.12, 13, 21, 23, 37. 1 Cor. 1.2. with ch. 5. ch. 15. v. 34. & 12. 1 Cor. 11.21. Gal: 3.26. Phil. 1.1. with ch: 3.18. Titus 1.10, &c. 2 Tim. 2.20, 21. 2 Pet. 2.1. Heb. 10.29. Mat. 8.12. Acts 3.25. Rev. 1.20. with Rev. 3.1, joh 6.70. with Mat. 10.1, 4. Mark. 14.20. 1 Cor. 10 1. &c, This agreeth with the judgement and practise of Reformed Churches, sober Divines, not only Presbyterian, but Independent. See Harmony of Confessiont. Common places, on the heads, the Church and Church Censures: Books of Church Discipline, see M Nerton p. 3. p. 11. Apologet. Narrat. p. 6. Cobbet of baptism p. 54, 55, 56. Hookers Survey of Church Discipline, Preface p. 11. part. 1. p. 22, 23. & ch. 3. p tot. Colton holiness of Church members p. 2, 3 &c. 91, 94. His way of the Churches in New England p. 111, 113. Greenhill on Ezek. 16.20. Dr own Perseverance of Saints p. 10, 11, 12. with others.  
3 That all such as are through Ignorance or scandal, unworthy; and uncapable of benefiting by Church Ordinances, be desired to forbear, and keep off, until they be found fit, and satisfaction be given to the Church, by the profession of their Faith and Repentance, See Levit. 10 10. Num. 9.7, &c. 2 Chron. 23.19. Ezra 10.8. Ezek. 22.26. & Ezek. 44.7, 8, 9, 13. Jer. 7.9, 10, 11. Mat. 7.6. 1 Cor. 10.21. 1 Cor. 5.7, 11, 12, 13. 2 Thes. 3.14. 1 Tim. 5.21, 22. Ps: 15.1. Ps. 50.16 &c. 1 Cor. 11.27. to the end. 1 Cor. 6.9, 10. Eph. 5.5, 6, 7. 2 Cor. ●●. 21. Hag. 2.11, 12, 13, 14.  
Dion: Areop. c. 3. p. 3, s. 6, 7. Albaspin. l. 1. c. 1. l. 2. obs. 24, 25. Greg. Thaumat. Basil madge ep: ad Amphil. c. 4, 11, 61, 82, 56, 64, 65, 66. Cyprian l 3. Ep. 14. Justin Martyr. Apol 2. Chrysost: Hom: in Mat: 83. Ambros: l. 2. de off. c. 27. Aug. de fide & op. c. 18. wall. Strabo. de reb. Eccles. c. 17.  
Aquinas Sum. p. 3. q. 80. art. 6. Vasquez in 3 m part. Tom. l. 3. q. 80. disp. 209. c. 2. Becan. p. 3 c. 5 q. 8. Durand. in sent. dist. 9. q. 5.  
council. Ancyr. c. 16. Nicaen. c. 11. Arelat. 2 c. 11. Refor: leg: Eccl. Edvard. 6. p: 151, 152, 153, 154. Govern: of Church of Scot: p. 39, 40, &c. Holland: corp: disc: c. 4. art. 8, 10, 11, 14. French Eccles. disc. 19, 20, 21. Acts at charenton p. 42, 43. act: 15. Melancthon in Eth. 2.87. Bucer. Eph. c. 4. Calv. Inst. l. 4. c. 12. sect: 5, 6, 7, 8, 9, 10, 11, 12. Versin. Doct. Christ. p. 2. q. 8. Pet: Mart. Loc. come. c. 5. S. 7.15. Polanus Syntag. l. 7. c. 18. Zanch. ep. ad Frederic. 3 m ep. l. 1. Be za Cont. Erastum. D. Hammond Power of Keys. Gillespy Aarons Rod. land: Min: Vindication. Palmer Antiqueries. Collings. Palmer and Drake against Humphrey. Erastus l. 6. c. 2. lib. 3. c. 3.107. Humphrys p. 3.4. Prin. Vind. p. 50. druids Caes. de Bell. Galil. 6.  
The Book of Canons c. 26. & 27. Common Prayer, rubric before the Communion, and before the catechism, at the end of Confirmation, Exhortation before the Communion, &c. Commination at the beginning.  
4. That all such as are Received, be faithful, according to the Rules of the gospel, to God, Themselves, and one another, in their several places, and relations in the Church. Eph. 4.1. Col 2.5. 2 Thes. 3.6.   

Particular Rules.  

Rules for Admission.  
1. THat such who desire to walk with God and his People, in all Ordinances, do first make known their desires to the Minister, before they proceed any farther. See rubric before Communion.  
2. That they some way or other satisfy the Minister that they are not unfit because of ignorance, or otherwise unworthy to partake of the Sacraments, 1 Cor: 11.29. 1 Pet. 3.15. Acts 8.30. B●or. to Catech & Confirm.  
3. That at the next Church meeting they be proposed to the Church for their approbation and admission.  
4. That they do then solemnly and seriously profess their Faith and Repentance before all the Congregation, and that either by declaring themselves what they apprehended and find, or some other way manifesting their agreement with what shall be proposed by the Pastor for them, and in their name to the Church. Mat: 3.6. Mat. 16.16. Acts 2.37, Acts 8.37. Rom. 10.9, See rubric before Confirmation.  
5. That they do then seriously and solemnly Covenant and Promise, to walk with God and his People( particularly the Church to which they now join themselves) according to the rules of the word of God. Deut: 29.1, 9, to the end. Nehem. 9.38. & ch. 10.1, 29. josh: 24.21, 28. 2 Cor. 8.5.  
6. That, if the Church do approve of their Conversation and profession, they be received; otherwise, desired to forbear, or Excluded, till the Church be satisfied: by the Church here is meant the whole body, or the mayor number of the men at least.  
7. That so much knowledge, and no more, be( as absolutely necessary) required in the Persons to be admitted, then such as might probably led their souls to Christ, and render them not altogether uncapable of improving his Ordinances to their spiritual advantage. See Hooker Survey part. 3. p. 5. Heb. 5.2. Pro. 9.4.  
8. That not ordinary human infirmities, doubts, suspicions, jealousies of them in others, or mere reports, but real, known, or strongly presumed Scandals, casting a blot on Christian profession, be counted sufficient causes of not admitting or excluding, as to the matter of conversation. See 1 Cor. 5.1, 11. Amesius Puritanism. Hooker Survey, part. 3. p. 34, 35, 39.  
9. That objections made by any of the Church, against such as fire proposed for admission, be not immediately, and openly declared,( without the parties consent) but only intimated, and farther declared to the Pastor, and such as by the consent of the Church shall be joined with him( in Examining and hearing the Cause) in private, that as He and they shall judge meet, it may be reported to the Church. See Mat. 18.15.   

Particular Rules for walking in Church Order.  
1. THat all admitted do set up, and maintain the Worship of God in their families, as Praying: Reading, instructing their Children, and such as are under their Charge. See Gen. 18.19. Deut. 6.7. Josh. 24.15. Jer. 10.25. 1 Pet. 3.7. Eph. 6.  
2. That they yield their Children, not only to be publicly Baptized, 
* Vid. M. Ferd. land. Min. Worceste. shire Min. of Catec.  but publicly( as they are capable) with their Servants to be catechised, and their Families,( as opportunity shall be offered to their Pastor) to be visited, taught, and instructed from house to house, Acts 20.20. Gal. 6.6. Cent. Magd Cent. 1. lib: 2. c. 7. See Faederata proles. Infant Bapt.  
3. That they constantly attend on all public Ordinances, frequent the Lecture,( as opportunity shall be afforded) together with such meetings public or private, as shall be from time to time appointed, for their mutual edification, and directed by their Pastor, Ps. 84. 1 joh. 4.6. Cant. 1.8. Pro. 8 34. Heb: 10.24.25. 1 Thes. 5.11. Rom. 14.19. Jud. 19.20, 21. Mal: 3.16, Mat. 18.20.  
4. That they walk in Love with one another, not rashly Censuring, Backbiting, much less injuring one another, but that they study and promote the Peace, Comfort, and Welfare of each other, in spiritual matters especially. Eph. 4.1, 2, 3, 4, 5. 1 John 3.11. to the end. Coll. 3.12, 13, 14, 15. Phil: 2.1.6. Gal: 6.1. Levit: 19 16, 18.  
5. That they suffer not sin to ly upon one another, but in a loving, tender, and Christian way, Admonish and reprove each other. Gal: 6.1, 2, 3, 4. Levit: 19.17.  
6. That they walk wisely towards them that are without, giving none offence, using all lawful means to gain them, encouraging any that look toward Religion, Col. 4.5. 1 Cor. 10.30, 33.  
7. That in Converse with others contrary minded( in lesses matters only) they behave themselves lovingly and sweetly, but if their tenants and practices be more dangerous, shun their company and discourses, Phil. 3.15, 16. Rom. 16.17, 18. 2 Tim. 2.16.17.  
8. That they obey such as are set over them in the Lord, and submit themselves, Heb. 13.17.  
9. That they communicate unto him that teacheth them in all good things, Gal: 6.6, 7, 8. 1 Tim. 4.16, 18.  
10. That all Ordinances and Church proceedings in all things be ordered as near as may be, according to the Institution, Example of the best Churches, and as may tend to the Order and Edification of the Church, 1 Cor. 14.33, 40. 1 Cor. 11.23.  
11. That all Ordinances for public Edification be publicly administered, Word and Sacraments dispensed together. See Mica. 4 1, 2. Acts 2.46. Mat. 5.14, 15, 16. 1 Cor. 11.26. 1 Cor: 11.34, 22. It is the judgement and practise of all the Churches, as they enjoy liberty, place and opportunity; the nature of the visible Church, in its profession and Ordinances doth also require it: liberty, place and opportunity, are( through mercy) to us afforded. See Hooker part: 3. p. 28, 29.  
12. That all endeavour in their several places, to preserve the Purity, with the Peace and Unity of the Church. Eph: 4.3.  
13. That all yield and submit themselves to the discipline of Christ in his Church, as it shall be made known to us from the Word, and may be to Edification exercised in our particular Congregation, 2 Cor. 8.5. 1 Cor: 5. 2 Cor. 10.3, 4, 5, 6. Heb. 13.17.  
14 That as the Church increases, need requires, and persons are found fit, other Church Officers be chosen according to the Word. Acts 6.2, 3, 4. 1 Cor. 12.28.  
15. That Church matters be managed by the Officers, Pastor, and such as shall be( when need requireth) joined with him. Hooker part. 3. ch. 3. 1 Cor. 12.28.  
16. That the Consent of the whole Church, or at least the greater part of the men, be taken by the Pastor and Officers, in matters of weight and Moment. 1 Cor. 5.4.  
17. That the Church, and every particular Member, yield to the judgement and sentence of the Pastor and Officers, unless they can give convincing reasons to the contrary. Heb. 13.17. Hooker part. 3. ch: 3. p. 41, 42.  
18. That such as shall privately offend, he first privately admonished; if that prevail not, then with two or three; if that prevail not, then let the matter be declared to the Church, and the offender publicly admonished by the Pastor, if that prevail not, let him be accounted as an Heathen, and a Publican. Mat. 18.15. &c.  
19. That such as sin openly, be more speedily and severely dealt withall, and proceeded against, 1 Tim. 5.20, 24, 25. 1 Cer. 5. p. tot.  
20. That such as shall seriously and solemnly profess their repentance, to the satisfaction of the Church, be restored to that Communion from which they were excluded. 2 Cor. 2.6, 7, 8.  
21. That before there be a solemn entrance on this Church york, there be a day of Prayer and seeking God anpointed and observed. Nehem 9. ch. & 10. ch.    

The Churches Resolves, by the Church in Private.  
REsolved, That the Rules for Church-order proposed to us by J. T. our desired Pastor, are agreeable to the Word of God, and to be put in practise.  
Resolved, that those rules be published in the public Congregation, and proceeded on in convenient time.  
Voted, By all the men that were present, all the Women also Consenting, except three or four, who did not gainsay, but only desired farther time to consider.  
All that Resolved and consented, gave in their Names to be subscribed.   

The Judgement of Worthy Men.  
Independ. Mr Norton, Teacher of the Church at Ipswich in New England against Apoll. p. 3. Answ. to the quest. Whether Truth of Grace be required to visible Church-membership— One may be adshitted unto the Communion of the external Church, that is not endowed with the real inward holinesse of Regeneration, and justifying Faith in Christ: or that upon a strict Examination shall not give signs of True Faith and inward Holinesse, which may convince the Conscience of men, touching the sincerity of their Faith, Repentance, and Communion with Christ.— A believer is either so in the sight of God, absolutely, really, positively; or to men Ecclefiastically,— though he be not a believer positively, yet we are bound to judge so. and to act towards him, as if he were positively;— where it is doubtful, we ought negatively & practise to judge the best.— if this truth take not place, outward Christian Union, and Communion will be utterly lost.  
Indep. Apolog. Narration by M. Goodwin, nigh, Bridge, Burroughs, Sympson, p. 6. We have this sincere profession, to make before God, and all the world, That all that Conscience of the defilements we conceived to cleave to the true worship of God in them.( viz. the Congregations of England, in which by the Grace of God, we we were Converted, and exercised our Ministry long, to the Conversion of many others,) or of the unwarranted power of Church Governours exercised therein, did never work in us any other thought, much less opinion, but that multitudes of the assemblies and parochial Congregations thereof were The true Churches, and body of Christ, and the Ministry thereof a true Ministry; much less did it ever enter into our hearts to judge them Antichristian. We saw and cannot but see, that by the same reason the Churches abroad in Scotland, Holland &c.( though more reformed,) yet for their mixtures must be in like manner judged no Churches also, which to imagine or Conceive, is, and hath ever been an horror to our thoughts. Yea we always have professed, and that in these times, when the Churches of England were the most, either actually overspread with defilemenes or in greatest danger thereof, that we both did, and would hold a Communion with them as the Churches of Christ.  
Non Conformists, A book by sundry Godly and learned Ministers standing out and suffering in the cause of Non-Conformity. p. 1. The Church of England is a true Church of Christ, and such an one, as from which whosoever witting and willingly separateth himself, cutteth himself from Christ. &c. p. 3. as true faith giveth life and being to the invisible and elect Church, so profession of faith giveth life and being to a visible Church. &c.  
D. own Vice-Chancelour of Oxford in his book of the Perseverarae of Saints, p. 9. Legally some persons are said to be Holy in reference unto their being separated from the residue of men; with relation to God and his worship.— So the whole people of the Jews were said to be Holy: The particular respects of Covenant, Worship, Separation, Law, Mercy, and the like, upon which this denomination of Holinesse and Saintship was given unto them and did depend, are known to all, yea persons Inherently unclean and personally notoriously wicked, are said to be sanctified. Evangelically some are said to be Holy in Estimation only, and that either of themselves or others. Like them who are said to believe in Christ upon the account of the profession they made so to do, yet he would not trust himself with them, because he knew what was in them. Such were Judas, Simon Magus, and sundry others, of whom these things are spoken which they professed of themselves, and were bound to Answer, and which others esteemed to be in them. Antiquity thought good to allow persons baptized and professing the gospel, the name of Believers, & being Regenerate( that is, as to the participation of the outward symbol thereof) whom yet they expressly distinguished from them, whose faith was the fruit of their eternal Election. 'Tis meet for us to judge well of all, who professing the Lord Christ, walk to our view in any measure suitable to that profession, and with Jonadab to honour Jehu in his fits and hasty passions of zeal. To say that we are not bound to judge any to be Believers, & Godly, unless they are so indeed, is either to exalt poor worms into the Throne of God, and to make them searchers of hearts, who are so often in the dark to themselves, or else at once to cut off, and destroy all Communion of Saints; doubtless, the Disciples of Christ were bound to receive them for Believers, of whom it is said, that they did believe because of their profession so to do, and that with ● some hazard, and danger, though he who knew what was in man, would not trust himself with them, because the root of the matter was not in them.  
Dr Goodwin in his Zerubbabels Encouragement, p. 17. It it a bitter error, and full of Cruelty to say, we have had no Churches, no Ministry, no Sacraments, but Antichristian all; speaking of the Church of England, as it was before the late Reformation.  
M. Cotton of New England, Way of the Churches of New England, p. 151. We cannot but conceive the Churches in ( Old) England were rightly ( at the first) gathered and planted, and all the Corruptions found in them since, have sprung from Popish apostasy. So that our work is not now to make them Churches which were none before, but to reduce them. where Godly Ministers be already planted in any Congregations, let them call the people to solemn Humiliation for their own sins, and those of their Fathers they have imitated.( 2.) Let such people as are of good knowledge and of approved conversation renew their Covenant formerly made in baptism, professing their Faith and Repentance, and promising Reformation of Life: Let the Lords Supper be administered to such. In his Holinesse of Church Members p. 1. Christians truly regenerate are the members of the invisible Church. It is the duty of the members of the visible Church to be truly regenerate. Such as are born of Christian parents, and baptized in their infancy, into the fellowship of the Church are initiated Members of the same Church, though destitute of spiritual Grace, until they justly deprive themselves of the privilege of that fellowship. Neither in judgement nor practise do we suspend their admission, till we be convinced in our Consciences of the certain & infallible signs of their Regeneration. The hypocrisy of some, & the toleration of some open scandalous sinners in the Church, doth not forthwith take away the nature of the Church. Notwithstanding the discovery of hypocrisy, and toleration of some open scandals, yet separation is not forthwith to be made from the Church. We are to proceed with patience against the infirmity of a brother, much more of a whole Church, the Church is to judge of mens Holinesse by their profession. passion.  
M. Hooker of new England, Survey of Church Discipline, Preface p. 11. to separate from Congregations for want of some ordinances. or to separate from the true worship of God, because of the sin of some worshippers, is unlawful. chap. 3. p. 36. Externally those are within the Covenant, who expressing their Repentance, with their profession of the truth, engage themselves to walk in the ways of God, and the truth of his worship, though they have not for the present that sound work of Faith in their hearts, & may be shall never have it wrought by Gods Spirit in them. p. 37. The contrary tenet will draw unavoidable difficulties with it, and give such advantages to the adversaries of Gods Grace and the dispensation of his Ordinances, that they will hardly be regained. p. 38. Laying a Corner ston to build up the wretched Doctrine of the Anabaptists. A Church may be visibly redeemed by the Blood of Christ, and called the Body of Christ, the sons and Daughters of God, and yet not be really such. p. 41. Arguments 1. If those who are graceless, and had no interest in Christ, had yet a Command from God to receive the seals, had warrant to require them, then they had a right from God( outward and visible) to partake of them. This admits no denial. But such as Ishmael. So p. 42. If any after they be received, shall be found not to be added of God, because they be not regenerated, yet we are not to cast any out for non-regeneration, Even known, 43. Churches rightly Constituted may soon be corrupted, and that even to the very Essence of a Church, yet in such declining times, when diseases grow deadly there is allowed and a toleration must of necessity be so far granted, until by a judicial proceeding the evil be examined, the parties Convinced, censures applied for reformation. And hence our Saviour Saviour requires time of trial, if they may be healed, and until that be over, they must be tolerated p 28 Part. 3 p 34. 1. human infirmities are not to be taken, as matter of offence. but 2. Stones of stumbling in our Christian course. 3. Where it is not so clear, but doubtful, though our thoughts led that way, and fears pursue us. It is a safe rule Where we have not found ground of Conviction, we have no reason to administer an Admonition. In public offences, He that complains must know two rules 1. That he must not dare to complain to the Elder, unless he can plainly and peremptorily lay in his accusation of another, not with an I take it so, it was so reported &c. 2. As his accusation must be plain, so his proof must be direct, and pregnant. There must be two witnesses to establish every word, except it be otherwise evident, as by confession of the party &c. Excommunication must not be for perty matters, but such evils as Fornication &c. as carry the face of evil in their forehead, and have been pertinaciously and obstinately persisted in, after the improvement of all means for Conviction and Reformation, these only deserve Excommunication.  
M. Cobbet of new England in his book of Infants baptism, p. 57. Albeit a mans own personal faith uniteth him to Christ, in respect of saving and invisible union, yet the profession of Faith before a visible Church, uniteth to Christ as head of the visible Church, whether the party be sincere or no. The Rule of judging the right of persons propounded to the Church to be admitted is not the internal and saving estate of the party, but the visibility of Covenant right. The Apostles as extraordinary persons knew the guile of persons secret from the Church yet administered the Church state, refused them not, as Ananias, Simon Magus and many thousands of the Jews. Christ by his divine knowledge knew Judas to be a devil Joh. 6.70. yet administered to him that Supper, whether the paschal lamb or the Lords Supper I determine not. Ishmael God discovered by divine Revelation to Abraham, Esau to Rebeccah not to be Gods Elect Seed of the Covenant, yet Abraham and Isaac( as Prophets and Priests at that time in the Church) Circumcise them, a person Ecclesiastically holy is admittable, and a Minister may not refuse him on his own private surmises, It were to breed confusions in Churches, and lay foundations of enthusiasms. If saving interest were the rule, it were either to necessitate Ministers to come under guilt of sin or Anomie, breach of rule or for avoiding of that, never to administer any Church Ordinances; since they sometimes shall break that Rule, in administering the same to Hypocrites; and albeit they do sometimes administer them to elect ones, yet not being able to know that secret infallibly, they observe not that rule in faith, but doubtingly. Its therefore visibility of Covenant right. And when we speak of visibility of Covenant right, as such a Rule to go by, we exclude not the lowest and lest degree of visibility. As the least visible measure of grace, must occasion our judgement of Charity, to judge them gracious, so the least degree of visibility of Covenant Right, may challenge the like Charity.  
M. Hooker of new England Part. 3. p. 28. The seals they must be dispensed publicly. The seals of the Covenant, and the Preaching of the Covenant go together: It is not in the power of the Church to confine preaching into corners Prov. 8.2, 3. and of old the Church of the Jews erected Synagogues in every city. The Apostle opposeth manifestly, the Church or Congregation to the private house, and declareth that the Supper should be celebrated in the congregation, as the banquet should be kept in their private houses 1 Cor. 11.20, 21, 22. Yea the scope and nature of the Ordinance calleth for such an administration, for since the Sacraments are badges to show our separation from all other profane societies, and to signify our communion one with another visibly in the profession of the faith, therefore the administration of them should be such as should suite the nature of the ordinance, and serve the end of it.( 2.) These Ordidances should go hand in hand; after the word opened the seals should be administered.  
The 3d rule confirmed out of the Book of Canons and Common-prayer. Book of Canons, to satisfy those that will not be otherwise satisfied. Can. 26. No Minister shall in any wise admit to the Receiving of the holy Communion, any of his Cure or flock, which be openly known to live in sin notorious, without Repentance, nor any who have maliciously, and openly contended with their Neighbours, until they shall be reconciled. Nor the Churchwardens not presenting public offences.— Can 27. Except such person shall first aclowledge to the Minister, his Repentance for the same, and except he shall first do the same under his handwriting, to be delivered to the Minister, and by him sent to the Bishop of the diocese.  
Confirmation at the end of the rubric. There shall none be admitted to the Holy Communion, until such time as he can say the catechism, and be confirmed. rubric before the catechism. That they may then themselves, with their own mouth, & with their own consent, openly and before the Church confirm the same.( sc. as before, what was promised in baptism.) and also Promise, that by the grace of God, they will evermore endeavour themselves Faithfully to observe and keep such things, as they by their own Mouth and Confession have assented unto. It is agreeable with the usage of the Church in times past, whereby it was ordained, that Confirmation should be ministered to them that were of perfect age, that they being Instructed in Christs Religion, should openly profess their own Faith, and promise to be obedient unto the will of God.  
rubric before the Communion. Such as intend to be partakers of the Holy Communion, shall signify their names; And if any of those be an open, and notorious evil liver, so that the Congregation by him is offended; or have done any wrong to his Neighbour, by word or dead, the Curate having knowledge thereof, shall call him, and advertise him in any wise, not to presume to come to the Lords Table, until he have openly declared himself to have truly repented and amended his former naughty life, that the Congregation may be thereby satisfied, which afore were offended, &c. The same Order shall he use with those betwixt whom he perceiveth Malice and Hatred to reign, &c. The Minister ought to admit the Penitent, and not the Obstinate.  
Exhortation before the Communion. If any of you be a Blasphemer of God, an hinderer or slanderer of his word, an Adulterer, or be in Malice or envy, or in any other grievous crime, bewail your sins, and come not to this Holy Table, least &c.   

An Essay toward removing some Stumbling Blocks laid by Some Anab. Spirits in the way of the weak.  
1. Stumb. THey say, We may not join with such of whom we are 〈◇〉 sure and convinced in our consciences that they have the truth of Grace, that unworthy persons will be received and force in &c.  
Ans. But how do they prove it? Are you sure that yourselves have more then the most glorious Hypocrite, and persons endowed with the choicest common workings of the Spirit? If you have not this full assurance of yourselves, must you not partake, & unless others can be assured of your real grace must you not be admitted? By what signs may we discern true Grace, and distinguish it in others, from the highest pretences of Hypocrisy, and by what signs may we discern the lowest degree of Grace from no Grace? hath Christ left no rule? or it our opinion and Charity the rule, and is that a sure rule? have you red and well weighed the Scriptures quoted? and will you require more then eve● God Christ and the Apostles required, to an outward Church state? Have you thoroughly considered the evil of your own hearts? do you understand the nature of free grace? will you straighten it where God hath not straitned it? will you forbid those to come to Christ, whom Christ calls? are not many called, who are not chosen? will you superstitiously prefer the Supper before all other ordinances, yea before Christ himself? Can you discharge whom God hath not discharged from entering Covenant with him, and taking the oath of God in the Sacraments upon them, and Commemorating the great work of mans Redemption, with you? I● every one unworthy, whom any particular person judges unworthy? who must judge in that Case? Suppose some unworthy should be received, are you discharged from your duty of Communion? is the Ordinance defiled to you, while you are pure in yourselves, and dclare against known unworthiness in others? will not some unworthy, either secret or open be admitted, till the worlds end? and must you therefore never partake of Ordinances? If unworthy persons defile one Ordinance to those who allow nor their unworthiness, why not all Ordinances, and why will you then partake of any Ordinance? is there not provision made in the Rules to keep away unworthy? why should you judge your Pastor & your Erethren before you see cause? will you first break the Rules and render yourselves unworthy by your uncharitab●nesse? suppose they prove guilty, shall their sin be laid to your charge, when you have done your duty? do not the laws punish such as disturb, & should not our Magistrates see that we be not disturbed? if they d●e not their duty, and dogs will snatch, do we give it them? and shall not the guilt lie upon their own heads? must not Children have their bread, for fear least doggs should snatch at it? were the holy men of old in the Church of the Jews, Ghrist in his time, the Apostles and primitive Christians so unnecessarily scrupulous? or were there no unworthy persons then? were there not unworthy persons in Corinth, did the Apostle require the Godly to withdraw from them in Gods worship,( though he forbid; communion with Idolaters, in Idolworship. Cor. 6.) or rather doth he not command them to examine themselves and eat?  
2. Stumb. The public place is Idolized by some, and we shall build them up in their superstition, and shall offend the Anab. who say we are going into the world egypt and Babylon.  
Ans. Should not public Ordinances be publicly celebrated? is not Christ, the Word, and Covenant, publicly dispensed, and must the Sacrament the visible sign, the seal be private? must not the Church be visible, as a Beacon, a mountain in i● profession, to be seen of all, are not the Sacraments badges of that profession, and must these be put under a bushel? doth wisdom, Christ, truth, the Church seek corners though sometimes they may be thrust into them? as seducers do, Mat. 24.26. & then adulterate the worship of God? when is the Church terrible, as an Army with Banne●s, but when her Colours in visible Ordinances are publicly flourished and displayed? Are we ashamed of what we do in our profession of Christ, that we dare not appear in public? Is it a time of persecution, that we must needs be in private? is it not the nature of the Sacrament to hold out, show forth, preach and profess a crucified Christ? what though it was first administered in private, was not that occasionally? did not the Apostles and primitive Christians meet in such public places for the Sacrament as are opposed to private houses, 1 Cor. 11.22. 1 Cor. 14 35. Is it not the practise of the gathered Congregations in London, as they have the privilege? and what though some have superstitious thoughts of the public, must we be as superstitious of the private, do their thoughts of the place make it unclean to us? do we not declare against their superstition? on the other hand, are we going into the world, egypt and Babylon, because the enemies of Gods public Ordinances so reproach us? Shall we not be indeed guilty of all their blasphemys against Gods public Ordinances, if we so far comply with them as to abstain from public Ordinances, because they abhor them, and that after the same manner, and on the same grounds with them? came not some from slight thoughts of the public use of Ordinances, to turn their backs upon them, then to blaspheme public Ordinances, and in the issue, have not some denied the Ordinances themselves and the God of the Ordinances? do not these steps naturally follow one another? are not our Anabap come, not only to reproach all public Ordinances, but to cast some of those Ordinances out of their Church; as solemn Church-reading the Scriptures, singing of psalms, baptism of Infants, to say nothing of the Ministry? will not all the World judge, that we are running after them, and who knows whereto by degrees they may at length attain? Is it not now high time to stand to our Profession, hold fast the Truth, and good old way of Worship, while we are in such danger of losing it? Is there not, as things stand, an absolute necessity of public administration with us? have we not upon this account been too long in private, & are not our unnecessary Scruples raised by the devil, to keep public Ordinances still in the dust, and under reproach with us? must we all stand still, and omit our duty, not build because the hands of some are weakened? will not Religion, our public Profession suffer, will not comers on to Christ be disheartened? Is our partaking of the Supper a thing indifferent? nay is the circumstance of the public place merely indifferent. the premises considered? should we rather offend God, by omitting our duty, and neglecting his glory, then offend some weak? for trouble &c. is it for Christians to yield up duty, honour of Ordinances, profession of Religions, Glory of God in Christ, to the will of satan, & Enemies of our Profession, upon such base, cowardly, & unworthy terms, purchasing our own quiet with the loss of Gods glory, and the public profession of Religion?  
Search the Scriptures, regard the testimonies, weigh the Answers, keep to your subscribed resolutions, observe the rules, else propose better, or dismiss him, who can prove himself( maugre your Censures, reports and designs) to have been your single-hearted, peaceable, faithful, painful, though suffering, bleeding, abused Minister J. T.   

Antiquaeries to Mr Pendarvys his Queries or arrows against Babylon.  
1. IS it not a providence toward the undeceiving of the sober Godly, that now you should lay aside your pretended meekness and stuff a Pamphlet full of nothing but reproaches and railings against all the Churches and ministers of Christ, that are not of your way? May not all the world now see, how they were deceived in you, that cried you up as a none-such for sweetness meekness and ingenuity?  
2. Are not your arrows shot at Rovers, there being no such national Church and minist●y in England, as you Imagine, derived from Rome, and not disclaiming her Abominations? And are not your arrows blunt headed, there being not so much as the shadow of a scriptural or rational proof in all your Queries, to make good your charge against our Churches and ministry?  
3. Are not many of your Teachers Popish Emissaties? What was the pretended Jew at N●w Castle, and the Pastor at H●xham, cum multis altis? Had you( at best) any better Ancestors then Mancer, Beccoldus, and the rest in Germany: Amongst whom was not Bo●●ermannus( of whom I could never red in Sleidan, but I thought on you) your very pattern? do you not fall in with Romish Jesuits and Quakers( from whom you differ but in degree) in your reproachful language and railing accusations, calling our Churches and Ministry, Egypt, Babylon, Jezebel, &c.  
4. Did you Excommunicate Mr D●●a Godly man, for any other reason, then because he Married a Wife not of your way, and came with her to hear the public Minister, the mark of whose Ministry appears to be on some sheep in your fold: or will it mend the matter, to say, he was obstinate, and would not forbear, notwithstanding your admonitions?  
5. Do not your queries say, that our Churches and Ministers are Members of Antichrist and Babyl●n, that the guilt of all the blood that hath been  shed by Persecutors, since Abels, lies upon them? have you not delivered in Abingdon Pulpit, that Babylon must have blood to drink, for she is worthy: that there are extraordinary commands, besides the ordinary Commands of the Word, which must be obeied; that the ordinary command ( thou shall not kill) must give place to the Extraordinary—? what may we next expect?  
6. Were all the late Providences of God in these Nations, by hi● intended( as you pretend) to confirm Anabaptistry? is it not, 〈◇〉 Providence, that God raised up a deliverer( the Lord Protector whom your tribe abhor, though they can( some of them) take hi● pay) when the necks of the Ministry of England lay all at on●● on your block, and there wanted but the fatal blow?  
FINIS.