FIRST , either we had what was essential to true Religion and a true Church State , with respect to outward things , before the things in question was brought in , or we had not ; if we had not , then we must want true Religion , &c. till those things was brought in , which we hope none will affirm : But if we had what was essential to true Religion , &c. before those things was brought in , about which the difference is , as we believe we had , it must follow , that those things are but circumstantial things , and circumstantial things at best , if good , are but accidentally good , and that is as persons are perswaded of them , and not otherwise . Now on this account consider what reason or true ground there can be , that persons that are found conformable to ancient principles and practices , by which they were accepted by those of the same Perswasion , to be professors of the truth in the way of Holiness and Purity , should be esteemed otherwise now , in any respect by those of the same Society , only because they conform not to some things which may be termed noval , by being brought into the Church of late , and at best but circumstantial things , relating more to the manner of doing a thing than the thing it self , being so far from being essential to Righteousness , as that they are not essential to the profession we are under , it being plain that we were esteemed by the World as Quakers , and accepted of by Friends without them : Consider therefore if it be not an act of great incharity to unchristian , or in respect to judge persons unfaithful , that conform not to those lesser things , whilst it doth not appear but they are faithfull in the greater ; for what charitable man can suppose , that any should wilfully or obstinately deny the lesser , whilst he performs the greater , through the force of truth upon his mind : thus would it not be more Charity , more Truth-like , more tending to Peace , to keep Communion with such notwithstanding their dissent , by believing and receiving such so scrupling , as really Conscientious in the things they scruple , as in the things they do perform .

But if it shall be objected that this allows various practices in the Church , and therefore not to be suffered ; for answer , let such consider whether by professing to adhere to the spirit of truth , they do not take themselves to be of that universal Church , of which Christ Jesus our Lord is head ; if they do , then whether that Church do not take in all that fear God and work Righteousness , now as well as it did in the Apostles time ; if it do , then whether it be to be supposed , much less asserted , that all those were of one mind ; with respect to practice in circumstantial things ; and if that be not to be asserted , then whether we can be truly like unto that Church , ( seeing we conceive as the whole is , so ought every part to be ) whilst there wants Demonstration of it in our practices , with respect to Communion with those that agree with us in essential things , because of some differences in circumstantial and of our own making too , wherein we go from them , and not they from us ; for this we may be sure , if the universal Church take in all that fear God and work Righteousness in every Nation , it ought to do it in one Nation , and doubtless will , when the judgment of truth prevails above opinion : For to be sure every one that is born o● God , and abides in his Counsel , owns what the Spirit of God owns .

But if this please not , let us know upon what foot those things about which the differences is , are brought in , that is , whether they are brought in as terms of Communion or not ; for if they are not brought in as terms of Communion , there doth not to us appear much reason we should differ about them , because if not made terms of communion , they can at most but be recommended , and so freely left for every one to practice as they are perswaded , but they seem not thus to be left : if therefore they are brought in as terms of Communion , then we desire to know where that power rests , that can make circumstantial things terms of Communion , if it be alledged that this power rest in the Church , then we conceive by Church we are to understand either the whole Society , or some particular assembly , not the whole Society ; First , because they cannot come together ; and if they could , no act could be made to oblige all without the consent of all , and where all condescends there is none left to dissent ; but there is that dissent , so that we are not to understand it here : Therefore if it rests in a Church , it must be in some particular Assembly , for that in a sense may bear that name ; now if it rest in any Assembly , we desire to know which it is , this cannot fairly be denyed , because every true power springs from a true ground , which as well may be known as the power which springs from it , therefore we desire it may be set forth ; and in the mean time we conceive if any such power rest in any Assembly , they must receive it either from Men or from God ; if from Men , that is , from those of the same Society , it must be given to them either in our first coming forth , and imbodying as a people , or at some time since ; not in our first moming forth , for then we did not as many before us had done , chuse Elders , Pastors and Teachers , &c. and so form a body that might be called a Church to govern us , and to determine what should be matter of Faith for us , for the weakness of such things we clearly saw , and therefore was directed to know the Lord for our selves , on which account it was we were not to believe 〈◊〉 any said , because they said it , but only because we knew what they said was true , that so our hope and faith might not stand in Men , but in the power of God ; thus in our coming forth there doth appear no footsteps of any such Authority , therefore if it was given at any time since , we desire to know when it was done , and in the mean time offer , if any such thing be done , we look upon it out of truth , for no man can know aforehand whether that thing shall be true or false that resteth in others , till it is brought forth , and no man that fears God is obliged to practice any thing , but what he believes is true , and where no man is to practice any thing but what he believe is true , it follows there must a choice remain in every thing that is brought forth to be practised , according to that understanding which the Lord giveth , and where a choice remains , no such power can be given to any assemblies , because a power to command , and a choice to obey are inconsistent : Thus we cannot find that any such power was or could be given at first , or at any time since . But if on the other hand , any assembly shall say that they have received this Power from God , we say , that is to be considered of , because the power of God is consistant with it self , now he doth not require a duty of any that fears him ; but first , he convinceth them of it to be their duty : If therefore it be our duty to receive what others say is true , because they say it , and not because we know it to be true , then we must be convinced that this Authority is Divine , on which we must thus depend ; but this we cannot be , but by a divine way , then that must be either by the Spirit of Truth in our own hearts , or otherwise by some signal Authority of the Truth and Power of God , which such have to convince ; in both cases our Understanding is concerned in our Obedience and Duty , but neither of those ways that we know of are apparent , therefore to press Obedience under the notion of Truth , where we know it not , implys a kind of contradiction ; for it s asmuch as to say , we are to go out of the Truth to serve it , for so is blind Obedience , and this is the high Road into it : But if any shall say , That this Authority resteth not in Men , but in the Spirit of Truth , then we say , it neither resteth in this nor in that Assembly as a standing Ordinance , but is even as the wind that bloweth where it listeth , so is every one that in this matter hath the Word of the Lord ; for though they know from whence it cometh , yet none knows when , nor unto whom it shall come , therefore the submission is not to what this Man , nor that Assembly saith , because they say it , but because we know that what they say is true , on which account it 's plain , one may have as much Authority over others that fear God as an Assembly , for the first may be Truth , and the latter can be no more ; that is to say , it cannot be more Truth , because many say it , for that is to allow degrees of comparison on the side of Truth , which is not to be admitted . Thus we cannot find that any Assembly hath any power either from Man or God , to make circumstantial things terms of Communion , or to bring noval things into the Church upon any other foot than Recommendation , which must be fairly left for every one to practice as they are perswaded , so that the notion of Church Authority to inforce noval things upon such as fear God , hath nothing in it of weight or Service , for we are as much obliged to receive the Truth from one , as from many , and no more to heed many than one ; when what they offer occurs not with our understanding , for the submission is not unto Men , but unto the Truth , and the Truth is received according to the understanding , and not contrary to it ; and where according to Truth our understanding is concerned in our Duty and Obedience , there is no absolute or unaccountable authority can rest in any Assembly under the notion of Church Order and Government ; And that our understanding is concerned , in our Obedience hath been all along asserted , for Instance , William Pen in his Address to Protestants , where the case is sufficiently spoken to : But having come to this conclusion , perhaps some may object that this is to destroy Discipline , and overturn Church Government , which we conceive is a great mistake so far as Church Government is consistant with Truth and the good of human Society ; for as William Pen tells us in his Address to Protestants , that Church Government supposeth first a Church , so we say that Church implys a Society of people agreeing in certain principles and practices , now those seem to us to be the Foundation Rule for Government or Discipline ; for if any go contrary to what they have given up their names to believe ▪ and practice , or if any go into that which is evil and scandalous , or indeavour to lay a new Foundation , or Preach a new Doctrine which we conceive is not chargeable : upon those that are dissatisfied , such may be dealt with , because there is certain Rules to proceed by ; and here it is , that an Assembly may perhaps have more power than a particular person , which is with respect to such that are disorderly , who perhaps will hear the voice of many , when they will not do it for one ; but this is nothing to such as fear God , and are conform to Ancient Principles and Practices : But if any shall object , that though it be true , that such as truly fear God is not to be imposed upon beyond that understanding which he giveth , yet those that are dissatisfied are such as do not fear God ; to this must say , the objection is very uncharitable , and is so far from bringing Peace , that it will help to establish Division , and that on a certain Foundation , because such as are conscientiously dissatisfied , of which we are sure there is , must needs know that the Judgment is false , and every one knows that a false Judgment cannot be brought forth and stood in , but by a wrong Spirit ; this is to make the difference essential , which before was but circumstantial , for to be sure we are as much commanded to avoid the communion with evil and false Spirits , as forbidden to have fellowship with the works thereof , the former being the cause , the other but the effect ; it is true the effect is to be avoided , but is more excellent to take away the cause .

These things are offered sincerely for a good understanding , that so Peace may be established according to Truth , for Peace without Truth is but an ill Commmunion , and that Foundation , to wit , conviction and perswasion on which we builded our Seperation from others , may still not only remain firm , but be freely allowed as a Sanctuary against all Innovation , which is the hearty desire of