AN ANSWER TO Several Material Passages IN A BOOK, Published some time since by W.P. ENTITLED, A Brief Examination and State of Liberty spiritual, both with respect to Persons in their private Capacity, and in their Church-Society and Communion, etc.  
By J. H.  
London, Printed in the Year, 1691.   

THE PREFACE TO THE READER.  
FRIENDS,  
YOU being esteemed such as profess the Spirit of Truth, the guide into all Truth, having met with this Book, Entitled, A brief Examination and state of Liberty spiritual, both with respect to Persons in their private Capacity, and in their Church Society and Communion; and finding the Author tells us, his aim was to assert Truth, detect Error, and point at some Shoals and Sands, that some have too boldly run upon, etc. Noting the great difference among Friends, touching the latter, we could do no less than give it a serious Perusal, in which we found, instead of asserting the Truth freely, detecting Error fairly, or pointing at any dangerous Sand or Shoal certainly; the tendency of our Author's Discourse, was rather to remove those true Marks we had, then otherwise; by endeavouring to bring in a Blind Obedience, and an Implicit Faith, to what he calls the Church, (which seems rather implied too, than fairly set forth that we can find.)  
On this account, considering how easy 'tis for many on a Religious score, to take things for granted from Persons valued on that account, rather than give themselves the trouble of trial, by a true search, according to the due weight of the Matter.  
We say, considering the danger of this, we could do no less than take notice of several parts of the said Book, desiring they may be well weighed and considered, by such as believe the Spirit of Truth, is that only guide into all Truth. How far we was obliged to do this at present, by an immediate Motion from God, we shall not now determine, nor Impose upon any; for as we find the name of the Lord in this case is almost become as a Reproach, being so often used of late to so little purpose, so we would not administer further Occasion in that respect, to those that are without, to speak evil of the way of Truth, because of some difference among such as profess it; nor would we peremptorily impose upon our Brethren, who professing the same Principles of Truth, may pretend to the like Certainty; for avoiding those things, we choose rather to commend wh●t we have to say, to the witness of God in every mind, that being the likeliest way to make room for Truth; and as soft words are said to pacify Wrath, so are they most like to be heard at this time.  
'Tis true, we have delivered our Judgement plainly, that the Tendency and Import of our Author's Discourse was, and is to bring in blind Obedience, etc. which as it leads from the Truth, so it is wrong in itself; and as every wrong is managed knowingly, or otherwise through some mistake; if wrong is carried on knowingly, 'tis evil or wicked, because designed; but from this censure, we may in Charity excuse our Author, believing him both a better Man, and more a Christian; but if not designed, it must be carried on and managed through some mistake, and so we would have what is said in the following Discourse to be understood.  
But then some may inquire, how our Author could be mistaken, being Master of such great Abilities? to which we answer, easily, through the mysterious working of the Enemy in the likeness of Truth; nor need this seem strange to any, if they consider how many have been deceived thereby, both great and small, and some at times hurried into things grossly evil, as killing their fellow Creatures; and yet at the same time, think they did God Service, etc. How much more easy is it for Persons to be deceived by the Enemy, in things that appear like good? The likeness of good and of Truth, is that which the evil one takes up, to keep his place, and save his Life, when he can keep no longer in the polluted State; for being a Spirit, he can turn into any likeness, and through the over-valuing of outward thing's on a Religious score, has the Enemy slipped undiscovered into all Forms of Religion, that have been in the World, and thereby kept alive his Kingdom, in the Wrath; Enmity, hard Speeches, Hatred, and uncharitableness, that have been kept up among the various Professors of it.  
Therefore, that great Mystery of Iniquity stands in the likeness of Truth; for if there was nothing like Truth, that is not Truth, there could be no uncharitableness among such, as in any measure fear God; for as then there would be nothing but good and Evil, so such as loved the Good, as they would deny the Evil, they would own the good to the least degree of its appearance, knowing that as the Root of all Evil, was but one, so the Root of all good, was but one.  
But now besides what is evil and good, as coming from each respective Root, there is a third thing, as we may say, that stands betwixt them. The outward appearance resembles good to a great degree, but the Root is of the same Nature with the Evil, having only changed his appearance; and though good may sometimes be witnessed here, as there is any thing of Sincerity in the Mind, yet the Root of Evil not being removed away, the covering of the Soul in the best sense, is but as the linen and woollen Garment, forbidden to be worn under the Law: On this account, it is as needful to know the Enemy cast out of our Hearts, as he appears like good, as it was to know him cast out, as he appeared as Evil; for as where the latter is not known, there wants the form of Truth; so where the former is not witnessed, there wants the power of it. It is here that he deceives poor Man, sitting as God in the Temple of God; and therefore, till he is cast out, we cannot know our Names truly to be written in the Lamb's Book of Life. In this is the Victory, not only over Sin, but over Satan; for when he can keep no longer in the polluted State, nor deceive by the likeness of good, then can he deceive no more.  
This we must hope and look for, and the Turn and overturnings in Profession of Religion, since the stirring of God by his Spirit to Reformation, do show that he is on his way to reign, whose Right it is a But to our Time this Likeness of Truth, this Enemy, as God sitting in the Temple of God, etc. hath not been cast out, nor could in any Reformation, because all-a-long some outward Ceremoniel or shadowy things was joined with the Spirit of Truth, as essential to Salvation, True Religion, and the Government of Christ: But as the Enemy can go into any outward Form or Thing, therefore he could not be cast forth whilst those outward Things were overvalued; but whether such have acted against Understanding, or the Day was not so far dawned upon them, we shall not have determine, because our Business is to consider what the Lord has done for us; hath he not given us to believe that God's Holy Spirit is the only Guide into all Truth, the Substance of all Types and Figures, and the fulfiller of every addition for Righteousness-sake, truly reconciling to God? But if after we have seen or believed the Lord is that Spirit, the Heir of all things that is Good and Serviceable for man's Souls Good, that was either in the Law, Prophets, or in any External Order, Form, Rule or Shadowy thing; if after we have believed all this we set up Ceremonial Circumstantial or shadowy Things, as Terms of Communion and Essential to the Government of Christ, than we err on one Hand as they did on the other; they seemed to come short, in not believing the thing to be done on this side the Grave, etc. And we err and come short in concluding the Work is done before it is, which is a false Rest, for as we have more Additions than we had in our Beginning, and as every adding of outward Rules shows a Want of Christ's Government by his Holy Spirit; therefore, in the best Sense, if these Rules are added to perfect, and not only as an Expedient for the present Want, and so only to be used till Christ come in Power, to govern the Soul; instead of helping they will certainly hinder.  
For as there is no Rule that hath been, is, or ever shall be, to perfect the Soul, by bringing it to God, but the Holy Spirit; so it is certain there is no Government in this Case but that of Christ, but it shall have an End. From hence it is certain that no outward Rule, as it concerns a Holy Conversation on the Worship of God is of any Service, but until he come: therefore outward Rules, as above are set up, by us as a standing Ordinance or but for a Time: If but for a Time, than their Service is but to steady our Mind, that so in the Use of them we might daily wait for their fulfilling, by the coming of Christ, by his Holy Spirit: But if Rules, as above, are made as a standing Ordinance, then are these outward things overvalued, and whilst overvalued we cannot know Christ the Emanuel come to fulfil them.  
On this account it is that every latter Appearance of God is as Death to the former, and this is our Case, as well as any that did go before us, for the Substance of those two great Dispensations of Law and Gospel must be known in every Man that comes truly through the Work of Regeneration into the Kingdom of God, and therefore as the Natural Life is hard to be parted with, where a better is not hoped for, so where the Life of Religion stands in outward Things or Rules they are hard to be parted with while a better Life and Rule is not hoped for. Can any Man serve two Masters, which in our case we desire may be truly considered; and for that end we offer, as the Object of the Mind is, so is the Mind, whether it regard Conversation or the Worship of God, for if the Object of the Mind be an outward Rule the Mind can go no further than that Rule, for can any thing give forth more than it hath in itself? therefore by outward Rules Man can go no further than a Legal Dispensation; and if Mantakes up his Rest here, his Dependence is no higher than a Covenant of Works, and such cannot know self-slain, and as such can never know boasting excluded, they cannot know Salvation truly, by the free Grace of God: But if the Object of the Mind be God's Holy Spirit, and truly follows it, the Mind thereby will become wholly Spiritual, wherein the old Things pass away and all becomes new, both as to outward things and also to heavenly things: Here the Tree is made Good, and its Fruit Good; Now the Root being Holy the Conversation is Holy, for as is the Fountain so is the Stream, what was difficult before is now easy, and what seemed harsh before is now pleasant, for the Root of evil being cast out there remains nothing but Good: Here the Peace on Earth and good Will is known to all Mankind; we desire therefore that outward Things may not be overvalued, for therein stand the uncharitableness that is amongst all that fear God, for as the over-valuing outward things hinders from coming into Communion and Fellowship with God, so it hinders the true Knowledge of the stiring of God in others, for when the Appearance or Conversation must be measured by certain Rules, it follows, what is Terms of Communion, or is accepted of God, may not be accepted of Men; we know where the Heart is purified, the Mind made Holy by the indwelling of God's Holy Spirit, this is terms of Communion, or what is accepted of God, from hence proceeds a Holy Conversation with a Confession to that Righteous Principle by which it is made such, and therefore as this is not accepted with Men, such are not born of God, nor do they know that Holy City, whose Gates stands open by Day, for there is no Night there, this lets all in that are Good, but hinders what is not: But all Cities but this, as they have Day and Night, so they know not what they do, but shut their Gates as soon against the Good as the contrary: That this great Evil may be avoided is all that is intended by what is here written, and that as we began in the Spirit so we may wait to be perfected thereby, that so as we have in any measure known him to have been our Alpha, we may know him to be our Omega also, for by no other way can the Deceiver be cast out as he takes up the Profession of the Truth.  
Where the Term You is found in the following Discourse, we intent the Author and those of his Mind, whoever they are, whether many or few.  
And as the Term We is also used, it may be understood in respect to those of the same Mind with the Author of this book.   

There are several Faults committed by the Press, in Letters, Stops, etc. which the Reader is desired to amend in the Reading; and in page 5. line 8. for Author read Apostle. And pag. 49. lin. 8. for uncountable read unaccountable.   

AN ANSWER to a BOOK, ENTITLED, A Brief EXAMINATION, etc.  
AS to the Definition of Liberty spiritually explained, Page the first, we agree upon the matter.  
But Page 2. after the ask of several Questions, the Author comes to this result, That there is some things left to our freedom, and bounds it at this time to outward things of Life and Commerce, as what I shall eat, and when, etc. And then states this Question.  
But doth not freedom extend farther than this? For since God hath given me a manifestation of his Spirit to profit withal, and that I have the gift of God in myself, should I not be left to act according as I am free and persuaded in my own mind in the things that relate to God, least looking upon myself as obliged by what is revealed unto another, though it be not revealed unto me, I should be led out of my own measure, and act upon another motion, and offer a blind sacrifice to God? To which he answers thus.  
Answ. This is true in a sense, that is, if thou art such an one that canst do nothing against the Truth, but for the Truth, than thou may'st safely be left to thy freedom in the things of God; and the reason is plain, because thy freedom stands in the perfect Law of Liberty, in the Law of the Spirit of Life in Christ Jesus, and in the Truth which is Christ Jesus, which makes thee free indeed, that is, perfectly free from all that is bad, and perfectly free to all that is holy, just, lovely, comely, and of good report: But if thou plead thy freedom against such things, yea, obstructest and slightest such good, wholesome and requisite things, thy freedom is naught, dark, perverse, and out of Truth, and against the perfect Law of Love and Liberty.  
Answer, That this question above is weighty, is clear, for the whole controversy seems included in it; for where the gift of God is received to profit withal, they have liberty and freedom to choose or refuse things according as they are persuaded, or they have not; and all this is included in the question; whereupon according to truth, if his design had been to assert it, the Question ought to have been effectually answered, and all the parts of it freely and fairly discussed, that Persons might have known their true Liberty, with respect to Church-communion according to his Title Page: But on the contrary, in our Judgement, the Answer, if worthy of that name, is slight and evasive, no way deserving to be reputed or accepted as a true Answer to this weighty Question.  
For, Observe, the Question is, Whether freedom and liberty do not extend further than outward things; that is, whether it do not reach to the things of God where the gift of God is received according to the Question, which being set down above Verbatim, we always refer to in this matter, both to avoid mistake and repetition.  
To this, observe we find no direct Answer, neither directly affirming or denying the Question; what's there, 'tis true implies a grant, but not to the purpose; and it seems rather to take the Question to be an Assertion than a Question, in our Judgement; for it follows thus, that this Question is true in a sense, which to us is neither clear nor very proper, a Question in some sort being a matter undetermined till affirmed or denied: And thus at first we see the Question is rather avoided than answered; for what cause we shall inquire afterward. And in the mean time, seeing his Answer takes the Question to be an Assertion to humour it, we are content the Question be affirmed and turned into a position, to see then if we can speed any better. And it will follow thus, or to this effect:  
That true liberty and freedom doth extend further than outward things, as what I shall Eat, and when, etc. for it reacheth to the things of God, to all that have received the gift of God to profit withal; for such as they do adhere to it, have liberty and freedom in the fear of God, to choose what they believe, and are persuaded is good, and to refuse, and let alone what they believe and are persuaded is not good; nor can they act upon another's motion, whilst they want a sense of it in their own mind, by the gift of God given them to profit withal, but offer a blind Sacrifice to God. Here we hope we have kept close to the true sense of the Question, if affirmed, however we are content to abide by the genuine sense of it according to Truth.  
To this, observe he answers, this Assertion or Question is true in a sense, and that is, he saith, If thou be such an one as is perfectly free to all good, and perfectly free from all evil, than thou may'st be safely left to thy freedom. To find whether this Answer be full or nay to the Question, we offer, either this Question, if affirmed, is true in a larger sense than he has granted, or it's but true in this sense.  
If true in a larger sense, it follows, if his aim and design, as he says, was to assert the truth, he has miss his mark. For to assert, the truth is so comprehensive a term, as to take in the direct Answer to this weighty Question.  
But if but true in this sense that he hath laid down, than it follows, because I am not arrived at this Perfection he speaks of, that is, to be perfectly free from all that is bad, and perfectly free to all that is good, as Above; though I may have received the gift of God for that end, and do adhere to it, and am travailing for it, yet I am not to be left to my freedom and liberty in the things of God, to act as I am persuaded. Now if I must not act as I am persuaded, than I must act as others are persuaded; and how I can so act and not offer a blind Sacrifice to God, he hath not so much as attempted to show which, discovers his Answer deficient, if his design was good.  
Again, either he believes his Answer is full to the Question, or he believes and knows it is not: If he believes and knows it is not full, then must he not only, not have asserted the Truth as above, but also be conscious wherefore he did it not; and we conceive, that must either be because he wanted Ability, or otherwise, because he wanted Truth in his way, which we shall examine by and by.  
And in the mean time, if he believed this was a full answer to the question, when affirmed, than we must assert, he was under a great mistake; for the Question affirmed as above, is certainly not only true in a part, or in a sense, as he is pleased to say; but it is true in every part, true in the whole, and every sense that a Position can be true in; nay it is so far true, that if it can be wrong at all, 'tis only in a sense; and that is only when mis-applied. But the Mis-application of this weighty Question when affirmed, doth (observe) neither destroy it in itself, nor in the least take away the true use; and therefore we believe, where the gift of God is received to profit withal, and truly adhered too, there must be a liberty to choose and refuse things according as such are persuaded, even from the Babe in Christ, to the strong Man, and so to all States: Nor do we hereby exclude External Counsel and Advice, but still it must accord, and agree with the gift of God received, or 'tis not obliging. And where this is not freely granted, at least among a People that acknowledge the Spirit of Truth to be the only guide into all Truth, there the Government of Christ is either directly or indirectly opposed or hindered; for admit of one Error or Uncertainty, and more will follow; an Uncertainty admitted for the Truth in this case, standing in the nature of a Lie.  
But now to show, that this part of his Answer which seems to affirm the Question, is so far from being a direct and full Answer, as 'tis not worthy of that name, being of no use or service with respect to the Controversy, the end for which he pleads his great concern to write. For observe, though 'tis true in the sense he grants, that those that are perfectly free from all bad, and perfectly free to all good, may safely be left to their freedom to act in the things of God as they are persuaded. Yet, forasmuch as he neither hath, nor we believe, can give us any certain or undoubted Rule, how to know who these are that are so to be left; all that he hath said by way of affirming this great and weighty Question, is worth nothing; for as it is altogether unintelligible, 'tis every way impracticable. Well then, if any certain Rule can be given to know who may be left to their freedom as above, let us have it, and by the contrary Rule, we shall know who may not be so left: But if no such Rule can be given, it must follow, all must be left free, or none must be left. If none must be left, then must an outward Rule be set up to govern all, and that would make us like Israel that rejected God's Government, to be like other Nations. But if all must be left free to act in the things of God as they are persuaded, let all this Clamour cease, that we may be quiet and live like Christians in the fellowship of the Gospel. There is but one Objection, and that is, that this is to give liberty to evil, which we may speak to in another place; and in the mean time, that is far from our thoughts, as the Author said, it ought not to be named among Saints.  
But now to the latter part of his Answer, where he makes a flourish, as if he would tell us who were not to be left to their freedom, that so he might give some thing like an Answer to the whole Question; in which, if he succeeds no better than he has done above, we believe there is none will be better or wiser, for what he has done. But to the matter, he tells us, if thou plead'st thy freedom against such requisite things, thy freedom is naught, dark, perverse, and out of the Truth, etc. This is still to the same tune; here is a Judge implied, but not set forth; 'tis not the Spirit of Truth, but some outward thing, whatever it is.  
But since we know not where he will fix, to say no more, 'tis dark to be sure: To help it all we can, we shall thus far grant, there are some outward things so far essential to true Religion, as those that do contrary to them may be detected of Error; but if it had been any of those things that had been done contrary too, we believe they would not have been omitted here, because if certain, they would have greatly advantaged this Discourse, there being much want of certainty in it: But this not being done, and things laid down in a general way, in which often deceit or cunning lurks, we can do no less than judge, that the things suggested as the ground of Difference, are neither such Principles nor Practices as have been from our beginning, nor yet such things as can be truly said to be essential to true Religion; and if not essential things, (observe it) nor yet such things as have been from our beginning, they can at best be but circumstantial, or if you will, ceremonial or shadowy things, and such things at best are but accidentally good, that is, as Persons are persuaded of them; and what is but accidentally good, may on the contrary, be accidentally not good, and that is as persons are dissatisfied with them. And if they prove such things as those, we believe they concern only that outward Court which God hath left unmeasured, on purpose that Christians might never differ about them; and if such things (as we are fit to take for granted) we would gladly know, how they can be brought in and made terms of Communion against the mind of other of the same persuasion, while we have run down with all our power the like in others? What, was they wrong there, and can they be right here (that's strange) according to truth? But in the likeness of truth it's not strange, it being commonly found, that Persons plead for or against things in others, which they will neither give nor take themselves. Besides it's seen, it's about such things that the most of Christians have differed, denying Communion to one another on some specious pretence or other, forgetting to give what they themselves desired to receive. And thus hath poor Man been deceived all along by the Devil in the likeness of Truth.  
But to proceed, that the Question above is weighty, we have noted, and that the Answer is evasive, and nothing to the purpose, we have showed. The Reason wherefore it was evaded, remains to be inquired into according to our promise; and that we conceive still as above, must either be because our Author wanted Ability, or else his Cause was not good, and so could not bear the answering it according to truth.  
Not the first we are satisfied, for those many Tracts wrote by him, when directed to a good end, do abundantly show his Ability, and skill in things of this kind, yea to that exactness, that without flattery, he might have been compared to the Men of Benjamin that could hit their Mark to an hairs breadth. Thus it could not be the want of Ability, therefore we are satisfied, it was the want of Truth in the design carried on; Opinion or the likeness of Truth, was endeavoured to be obtruded and set up instead of Truth; betwixt which and Truth, there is as much difference in the ground, nay, more than betwixt the shadow and the substance; and yet there is that likeness in outward appearance, or else it could not be called the Mystery of Iniquity; by which all are and have been deceived, to their hurt, but only such who are sincere to God, and cannot sit down before they know their Names writ in the Lamb's Book of Life. This is that only which can fully satisfy the Hungry and the Thirsty Soul.  
So that though Men have begun well, yet if they travel not for the end, they must miscarry; for if the Travel cease in any state short of the Rest, let former Openings and Experiences been what they will, as that work is stopped by the Enemy, so are they deceived by him in the likeness of the Truth at best; for as the Rest is that which remains for the People of God, so is there no state allotted men that have simply begun in Spirit to dwell in short of that, because none safe but that; the Rest is only by being in Christ, the Travel is while he appears in us, to fit us for himself, to new create us; for 'tis the new Creature that only finds room in him.  
Now the Enemy, that fallen Angel, can go with Man into every remove, whilst man is fitting and preparing, but into Christ he cannot come; for in him he has no part; upon which account 'tis plain, the difference is great betwixt our being in Christ, and he only in us. And as man must be made a new Creature before he can come into Christ, so must he travel through the whole Mystery of Iniquity; and in the last step of the Travel, is the very height of the Mystery known, and not before. Here is the delivering of Isaac up indeed, and the receiving of him again after another sort: Here the Mystery is finished, and Man's works ceaseth, etc. We know whilst the Hunger and Thirst remains for God's Kingdom in Man's Mind and Soul, he cannot choose but be sincere, and then he must travel, because the Hope stands before him, and the sense of Eternal Life lives upon his Mind; but if the value of that Heavenly Country fall in his Mind, the Travel ceases; and then, if in any state short of the Rest, 'tis not God nor his Holy Spirit that bears Rule; for where he rules, there is Sincerity, and where there is Sincerity, there's travel. And as the Lord begets it, so he has regard to the least measure of his own begeting, and there the Enemy is chained, and the Sin of the least Child is forgiven for his Name sake; so that though the Enemy can go with the Creature, he rules not; but if the Travel of the Mind and Soul cease before the Rest is known, let it be where it will, as the Sincerity ceases, it is the Enemy that rules, and the more Knowledge revealed, the greater is the Mystery of Iniquity; and when this comes to pass as there is a false Rest set up, so there is a great noise about outward things. All was quiet before, but now all in a Tumult, not about essential, but circumstantial or shadowy things. It would not be so, if we truly sought the Heavenly Country, or rightly knew our Lives hid with Christ in God; for if that was truly known, first, as to the Travel, we should find work enough at Home; and if the latter, wherein our own Works ceaseth, we should never think of establishing God's Kingdom by our Works: But to leave this Digression, and come again to the Matter.  
As the likeness of Truth, and Truth, differ in the Ground, so their Arguments do also differ. Those plain and simple Arguments that will serve the Truth, will do nothing for the other to help the likeness forward; weighty Questions must be evaded, or indeed agreeable to the Nature of the matter carried on; something like Answer must be given to weighty Questions, which in truth are none; things that God has left unmeasured, must be measured, and a greater value set upon them, than he ever set; and what ought to be proved, (that it might be certain, because where there wants Certainty there wants Truth) must instead of being proved, be taken for granted; which begging of the Question is apparent throughout the whole Discourse, as may be showed in part as we proceed; by which 'tis plain to us, and we hope will be to every considerate Reader, that the plain tendency of the Paper, was, and is to bring in the likeness of Truth, for the Truth, by endeavouring a Conformity that's more presumptive than real, wherein things must be taken for granted, because others say it, and not because they that should receive them, know they are true; and that this Discourse levels at this Mark, is plain to us, and hopes will be to more, if they consider the go-by to this weighty Question. And this will be further confirmed, when we consider the Difficulties that lie in the Question, to be answered truly, where men's ways is not that of the Truth.  
To this end consider, the Question is fair and easily answered according to Truth; then as his aim was to have asserted Truth, he ought to have done it; but 'tis plain with respect to Truth and his Discourse, he could do it neither way, that is, he could neither directly affirm or deny the Question.  
For first, had he affirmed the Question as he ought to have done, that is to have fairly granted, that where the gift of God is received to profit withal, there all such aught to be left to act in the things of God as they are persuaded, then had he spoilt his Discourse, for he could not deny but those that he would conclude to be guided by others, have received the gift of God to profit withal, therefore as this would have been inconsistent with his Discourse, 'tis plain, his way was not the way of Truth. Again, had he granted the Question as above, he had not only spoilt his Discourse by asserting Truth, but then he had asserted and stood by one of the Foundations, Principles of our building, and of every true building, to wit, Conviction and Persuasion. And indeed without which, as there can be no true buillding, so can no true building stand where 'tis discontinued; this must needs have marred the Market of those whose cause he undertook, that cannot be quiet about their Opinions, till others of the same Communion are persuaded, which ought, and must be, if Conviction or Persuasion must preceded Conformity: By Opinions, we mean such things as have not been from our beginning, and which can never be proved essential things; for they may tell us, they are moved of God, in the matter, this will not do whilst we are sure that he hath left such things on purpose unmeasured, that Men might agree; therefore, where Persons will press such things to dissatisfaction, they raise themselves above the level of their Brethren, and then of necessity there must be something of Lordship and Dominion exercised, contrary to the Rule laid down by our Lord, who said, after those things the Gentiles seek, but said, it shall not be so among you; he that will be the greatest, let him be as him that serveth. On this account they was to call no Man Doctor or Father, that so their Dependence might not be on Men, let their Abilities be what they will. And thus, as his Discourse could not bear the affirming truly this weighty Question, because then must have granted Conviction; so on the other hand, he could not deny it; for had he done that, he must have been under an Obligation to have demonstrated, how there could be a dependence on others in the things of God, without offering a blind Sacrifice to God; but this he could not with respect to Truth, and the other he could not, with respect to his Discourse; and those we conclude the true Reasons why the Question was left unanswered.  
There is one thing more worth our while to consider before we leave this matter, and that is, how it should come to pass that a Man of his Ability should state a Question that he could not answer, with respect to his design and end; had another set it, and he slipped it over, it had been the more tolerable; but for him to state it himself, and give it the go by so sorrily, is plain weakness; to which, what can be said, but when Men will employ their Parts and Abilities to a wrong end, an end God never designed them to, there divine Providence suffers Men to show their weakness, first, that no Flesh should glory in his Presence; and secondly, that others seeing weaknesses as in the best of Men, might be cautioned to wait to know their dependence upon him, that neither slumbereth nonsleepeth, nor can be mistaken, which is all that is desired by what is writ. We have stood the longer upon this, in looking upon its weight.  
He Questions Page the 3 d. But must I conform to things whether I can receive them or nay? Ought I not to be left to the Grace and Spirit of God in my own Heart?  
To this, he answers to the first part of the Question, Nay; that is, Thou ought not to receive things against Truth; to the latter part, Yea; that is, Thou ought to be left to the Grace and Spirit of God.  
Answer. This is fairly said we must confess, and if truly stood to, might help to make amends for the former deficient Answer, but if otherwise, it will be a further Evidence his end is not good; and therefore to examine the matter, he saith, let us consider what is the reason, that thou canst not receive them, is the fault in the things, or is it in thee, etc. If in thee, thou ought to be dealt with; thus far he hath said well; but now on the other Hand, what if the fault be in the things, or in the ground or manner of bringing them in? What Care has he taken? What Remedy has he provided, that such things may be fairly and freely withstood? Verily none at all, neither here, nor in any place of his Book that we can find; which certainly he ought to have done, if he had asserted equal Liberty according to his Discourse, if it was to assert Truth; for he inquires fairly where the fault is, that is, whether in the things brought in, or in those that cannot receive them; by which 'tis fairly employed, if not granted, that the fault may lie on the side of the things brought in, as well as on the side of those that cannot receive them, and doth lie there for any thing that he has said, to prove the contrary; but if not determined, yet for a much as most danger may lie on the side of the things, if they must come in without control; for we may conclude, such as bring them in are reputed Leaders; and forasmuch as the Leaders may do more harm in bringing in things that are wrong, than others can do in opposing some things that may in some sort be right. But as a way is granted to deal with those that oppose what is right, there ought to be as much care for Liberty, to oppose what is wrong; but for that he has taken no care, though 'tis plain, the Danger is as great, nay, greater on that side; for the Leaders have caused the People to err, and the effect was, that the People led by them was devoured. The wise Man said, There was nothing new; then the Leaders may again cause the People to err, and the People may again be devoured for any thing that he has said, either to prove there is no Danger, or by asserting true Liberty to prevent it, which can never be better done, nor more according to Truth, than by allowing freely Conviction and Persuasion to preceded Conformity; for as this keeps down Men from being masterly, so it helps such as are to receive things, to consider of true Religion in themselves; and therefore, the contrary may be the ruin of the whole; on which account 'tis plain, he having taken no care as he hath not asserted the Truth, for that allows equal Liberty, so he appears partial.  
Again in the same Page, he says, It is a dangerous Principle, and pernicious to true Religion; and which is worse, he saith, 'Tis the root of Ranterism to assert, that nothing is a Duty incumbent upon thee, but what thou art persuaded on, etc.  
Answer. This deserves our Consideration, for 'tis as removing a Bounder or Landmark, 'tis of the same Nature with Conviction or Persuasion; for if Conviction and Persuasion is to preceded or go before Conformity in our Duty to God and true Religion, than nothing can be a Duty incumbent upon us, but what we are persuaded on: But if Duty to God and true Religion must be performed before convinced or persuaded to it, than something may be a Duty incumbent upon us, that we know not, or are not persuaded on.  
We shall examine this a little, and therefore offer, if to assert or believe that nothing is a Duty incumbent upon us, but what we are persuaded on, be in itself a dangerous Principle, pernicious to true Religion, and what is still worse, the root of Ranterism, than the saying that stands against this, must be as good as that is evil; that is, it must be a safe Principle, propitious to true Religion; and which is still better, it should be as the root of all good to Man; for we conceive, the root of Ranterism is as the root of all evil. Well, this saying that stands against the former, is to believe or assert, that something is a Duty incumbent upon us, that we know not, or are not persuaded on; for we must either believe, that nothing is a Duty incumbent upon us but what we are persuaded on, or we must believe the contrary.  
Now, as opposite say have contrary senses and effects, then if the first saying be evil, the latter must be good; and on the contrary, if the latter in a direct and true sense be wrong, as leading from Truth into blind Obedience, than the former saying, notwithstanding all his ugly Epithets bestowed upon it, must be good in a true sense, as tending to lead truly to know, both our Duty toward God and true Religion.  
And therefore observe, if according to his saying, to assert or believe that nothing is a Duty incumbent upon us, but what we are persuaded on, be the root of Ranterism worse than what is pernicious to true Religion: Then to avoid this dangerous Shoal and Sand that he has given notice of, we must believe, that something is a Duty incumbent upon us that we are not persuaded on; and if we can thus believe, we must of necessity depend on him or others, to let us know what our Duty is.  
If this is his meaning, and what he aims at; and for our parts, we can see no other sense obvious on the Consequence of his Argument; we say, this must be back again to something, like the first Covenant that could not make the Comers thereunto perfect; but this is not so good; for that was measured of God, whilst this is not: This is to Impeach the Grace of God, and Spirit of Truth, to whose sufficiency so many Testimonies have been born, as not now sufficient to lead all (observe) into all Truth; 'tis true, it may imply, that some are led into all Truth, or else we know not on whom they must depend, that are to believe, that something is a Duty incumbent upon them that they are not persuaded on; but as this is his meaning, he has left us miserably unprovided, whilst the Consequence of his arguing is to make us believe, that something is a Duty incumbent upon us that we do not know, and yet at the same time doth not let us know on whom we may depend; but seeing our Inability to understand our Duty, must be the cause of our Dependence, on whom he or others is pleased to set forth; may not we say this bears for Rome, where Ignorance is said to be the Mother of Devotion? but that we will not at present, because perhaps his meaning may be better than his Expression, and indeed it had been the easilier passed by, had he made any good Provision in his Book, that we might not have been imposed on contrary to our Understandings; but taking no care for that that we can find, as also discouraging all those Positions that seems to reserve a Liberty to understand what we are to receive, demonstrates plainly, the tendency of his writing is to bring in blind Obedience.  
But to confirm his ugly dress put upon this saying, that nothing is a Duty incumbent upon us but what we are persuaded on, he tells us, the dead, dark, and seared Consciences plead Liberty against all Duty, and this is all that he offers that is material; but this will not do his business; for there is a vast difference betwixt denying all Duty to God, and believing nothing a Duty but what we are persuaded on: The first deny all Duty, the latter owns all Duty that can be known.  
The first denying all Duty is directly evil, but the latter, as they own all Duty that they know, so may they wait truly to know what God is pleased farther to show, wherein a true Christian is included and stands; and therefore, for him to join this state which may be truly good, with that which is certainly evil, though he has not justified the wicked, yet certainly he has condemned the Righteous, concerning which, there is much might be spoken. But in short, either he believes those that believe or assert, that nothing is a Duty incumbent upon them, but what they are persuaded on, are those dead, dark, and seared Consciences, or he doth not so believe; if he doth not so believe, why doth he compare them with such? But if he doth so believe, then seeing according to his account, they must be dead, dark and seared, before they made those Pleas; and then seeing there is nothing more contrary to the living than the dead, how came it they was not found out till those Circumstantial things was brought in? For so we must account them till they are proved otherwise. 'Tis true, he calls them requisite things, and no marvel that you should so esteem them, when you could not know your dead, dark and seared Consciences without them; but can those requisite things that keeps out, or makes known those dead, dark and seared Consciences that pleads, being left to the Grace of God, and that nothing is a Duty incumbent upon them, but what they are persuaded on? Can those requisite things which keeps those above out, keep out Hypocrites? If not, must they not be living or dead Members? If living, we leave you modestly to make the Application; but if dead, 'tis worth your while to consider, if you have not been under some mistake all this time, and so have been endeavouring to cast out the living, but kept the dead; doth this bespeak you truly living, and your spiritual Senses perfect? To say no more to this we doubt not.  
But again, to this Position, that nothing is a Duty but what we are persuaded on; if this saying be so evil as he has represented it, as above, than it must be so, either because of its abuse, or because evil in itself. If it must be disused and criminated only because some abuse it, than what is there but it must be parted with; according to his own saying, Page 4. in a like Case, farewell with the Scripture, and indeed with every thing else that's good, since all those things that Man can meddle with, have been abused at one time or other.  
But if he be so angry at this Position, as evil in itself, which it must, if the root of Ranterism, than we believe he is in a great mistake, and do offer in its favour, that what may be said by a Holy and Religious Man; truly as a Holy and Religious Man cannot be Evil, much less the root of Ranterism, but this, that nothing is a Duty, but what we are persuaded on, we believe may be truly affirmed by a Holy and Religious Man, and that against Imposition. For as no Man can be Holy but by God's Holy Spirit, so no Man can truly know his Duty towards God, but by the same Spirit; and as Duty to God cannot be known, nor true Religion performed, but by the Influences of it, so we believe where the gift of God is received to profit withal, and truly adhered too, nothing is a Duty incumbent upon such, but what they are persuaded on. We do not say, that nothing shall be a Duty but what such are persuaded on, but this we say, whatever shall be a Duty, must be known before it can be so. Now, if nothing be a Duty but what they are persuaded on, certainly they may affirm on a Christian account, nothing is a Duty incumbent upon them, but what they know or are persuaded on, without being Ranters, which they could not, if this saying was the root of Ranterism.  
But to observe a little what his own Words afford us, he tells us of some Persons above, that was perfectly free from all bad, and perfectly free to all good, which might safely be left to their freedom to act in the things of God. Now, we hope however that he will grant, that nothing is a Duty incumbent upon them, but what they are persuaded on; and then we hope he will allow, they may affirm nothing is a Duty but what they are persuaded on, and if but true in that one sense, this saying cannot be the root of Ranterism, for that is true or good in no sense: 'Tis true, he has not given us a Rule to know those of whom we last spoke, nor do we believe that he can set them out; but that is not against us, but for us; for if any may assert, that nothing is a Duty but what they are persuaded on, though others may abuse it, if we cannot distinguish betwixt the one and the other; he knows Tares must be suffered to grow, rather than run the hazard to destroy Wheat.  
Again, he tells us Page 9 That a saying may be true or false according to the subject or matter 'tis applied to. Now, though we believe he has missed the truth there, yet it will serve us here against himself; for this Position that he is so angry at, is but a saying, and such as has been advanced truly against Imposition, and again, may be truly used on that occasion; therefore it cannot be the root of Ranterism, for that is simply evil; wherefore, we hope he will withdraw his Charge of the root of Ranterism from this Position, that nothing is a Duty incumbent upon us but what we are persuaded on and instead of condemning it as evil, allow it as good and necessary in its genuine sense.  
But to conclude this matter, we grant a saying may come from the root of Ranterism, but not saying whatever can be that Root, much less such a saying that hath, and may again be applied to a good end; wherefore we cannot see why this saying should be written with a different Character for, and this ugly and undeserved dress put on it, except instead of persuading, to affrighten into blind Obedience.  
To the latter part of the Question, Ought I not to be left to the Grace and Spirit of God in my own Heart, etc.  
To this he answers, That is of all things most desirable, for no fear of want of Unity, where all are so left with the one Spirit, they must be of one Mind, they cannot be otherwise, etc.  
Answer, That he desires all should be guided by God's Spirit, we believe, and therein does well; but that he should limit it to that one way, with respect to shadowy or circumstantial things, that he may believe is good, is his mistake; by which 'tis plain, though he may have received a measure of God's Spirit, yet he is not truly born of it, for if he were, he would not limit God's Holy Spirit to this or that ceremonial, circumstantial or shadowy thing; for that is to set the measure above him from whom it comes, and to measure that which God has left unmeasured, the hurt and mischief through all the Reformations that have been; this is not the Truth, but a likeness of it at best, which all hitherto have been deceived by, and 'tis our danger. O that it could be considered in our day!  
But to the matter, that those that are truly left with the one Spirit of Truth, must and will agree, we grant; and therefore, where difference is carried on to the Breach of Charity, one side at least must be wrong; but which ought in God's fear to be inquired, the greater number cannot determine it; but that there must be an Identity of Opinion, as we think the Schoolmen call it, that is a sameness of Mind, and oneness of Judgement to circumstantial, ceremonial or shadowy things, is sooner said than proved, and savours more of Curiosity than any real necessity.  
And thus, what he seems fairly to grant in the forepart of his Answer above, he takes away in the latter part, by limiting it to an Oneness of Mind, or Identity of Opinion, without making a difference betwixt circumstantial things, and such as are truly essential; for though all that fear God, must and will agree in the latter, yet there is no necessity that they must agree in the former; therefore, to insist too much upon such things, have always been of evil Consequence, making differences greater than else they would have been; and the reason is plain, for where such things are too much pressed, 'tis because they are overvalued, and by how much that such things are overvalued, 'tis the likeness, and not the truth that prevails; O that it could be considered! For by how much, as such things are overvalued, God and his Holy Spirit are neglected. Where this happens, such things that else might have been indifferent, becomes sinful to espouse, by such as truly fear God; for we may note, God and his Holy Spirit can never be overvalued in our Hearts and Minds, but every thing below him may.  
And yet on the other hand, some seeing this as a certain wrong, the Enemy hath aggravated the matter to make both wrong, and that whilst they both thought they was right; and thus the Devil hath deceived poor Man, even unto this day; and 'tis our danger, and will continue until the Spirit of the Son of God be more plentifully poured forth upon us that can say, Father forgive them, they know not what they do: This is that which we want, and should truly wait for, that the great Deceiver, the occasion of all strife and trouble among such as fear God, might be cast out, that so he might deceive no more; which we hope is near; for there seems but one grand Remove to know the Mystery of Iniquity finished; and that is, to know our Habitation in God who we have professed hath appeared in us by his Light and Spirit: Most look for this great Mystery of Iniquity every where but where 'tis; they look for it abroad, when it can only be truly finished in their own Hearts; for as he that never knew spiritual Bondage, can never know and value true spiritual Liberty; so he that never knew this great Mystery of Deceit in his own Mind revealed, can never know a true delivering from it. 'Tis not possible to give a Rule by Words to escape it; for he that knows the most, and thinks by that Knowledge to escape being deceived, he is deceived already; we wish it could be seriously considered by all, for 'tis the greatest Trial Men can meet with. But to make lesser things than essential things Terms of Communion, we have observed to be a great Evil in others, and shall we cry it up as good in ourselves? That which we have affirmed was never blessed and successful in others, shall we put in practice? Unity has been the great Plea with which the World hath abounded; and whilst they have sought for it in ceremonial and shadowy things, instead of being united, they have been divided, and instead of being gathered, they have been scattered, not to the Honour of Christ, but the shame of Christians; and shall we pipe to the same Tune for company, in which there seems no material Difference, but a change of the Persons and Opinions? Have others been determining Truth by the majority of Voices, and do not we so too? And if we do, had we not better acknowledge it than let the matter prove it? (Observe) do not we set up the Body of our Community to determine the matter, and what difference betwixt that and resolving matters of Faith by the majority of Voices? For is not the Body taken for the greater number, and then is it not the same thing when truly applied; and if this be true, is it not much worse in us, by how much we begun better? O that it could be considered! For otherwise we believe, at last it will not only be found wrong, but that 'tis but a few that manage this Mystery, in comparison to the greater number, though they may be supported by their compliance; but as we can truly say, Father forgive them, they know not what they do, we are not without hope; but seeing we have observed, that Christians and Christianity was always disadvantanged by those Pleas for Unity, when put in practice, of which we have had the Experience from others, and now have it among ourselves, if we could heed to improve the occasion; and that is, to put in practice among ourselves that good advice we have given to others, to wit, to make nothing Terms of Communion but essential things; to which purpose, that Book styled, An Address to Protestants, is so full to the matter, that if more can be said, no more need, if the Advice there, were but effectually taken by ourselves, of which to be sure there's most need, that so at least, if we cannot mend others, we might prove the truth of our Advice by amending ourselves; till then, those excellent Precepts want Examples, and all know they're more prevailing; therefore let us begin to set that great and glorious Example, which as yet the World never knew. We forbear to transcribe any part of the Book, considering its great applause and late Writing; We hope it should not yet be forgotten. However, it may be reviewed to corroborate the Memory, and then there can want nothing that we know of but Self-application.  
In the mean time, since 'tis matter of Fact, that Christians never thrived on a true Christian account, where those Pleas for Unity have been put in practice, relating to ceremonial, circumstantial, and shadowy things; do not object, that was only as carried on to violence; for we say, the ground of all Evil is first in the Mind, and from a straitness there; and therefore, they that omit nothing of that power they have, who can believe, if such had more, they would employ it better? Self-denial and Forbearance is the best demonstration of a Christian frame of Spirit; for Christ did not come to take away the greater Evils only, but the lesser also, yea, even the ground of all strife, that is Evil.  
Therefore let us alter our course, and take other but better measures; have Christians and Christianity, as truly such, almost been extinguished in the World, by seeking an Unity in Opinion? Let us seek it in Essentials, and then the work is done among us, at least, to peace, and then to be sure we shall promote, according to our power, what the World stands need of, as well as to wait, that a true Figure of the Universal Church, of which Christ is the true Head, may be advanced among ourselves; and as this is truly set up and promoted, all difference dies that's evil, among such as truly fear God; then what remains, will be of no more Evil, than the various forms and colours of Flowers in Gardens, if not of much more service; that true Philosopher's Stone, being known to turn all the Metals into pure Gold. Do we think we have been the most true that have been since the Apostasy, which perhaps we have, as to Notion and Profession of the things of God? Then let us endeavour to promote what is more true. What can hinder the putting this in practice, but the Devil, by the likeness of Truth, persuading this was to give liberty to Evil? And therefore, to prevent that they set up their own Works, whereby instead of leaving People to come in at the right Door, they do but make them formal. We must confess this cannot be fully known till God discover it, and therefore we must wait in Patience for God's time; but 'tis a mistake to think, this is to give liberty to Evil, while our end, we are sure, bears witness to the contrary. But to answer all the Objections that may be made, as it would take up now too much time, so perhaps we may not know all that may be advanced; so we shall omit that till we are better informed of them, as also, till more sitting Opportunity do occur. In the mean time, we desire those things may be taken in the best sense, but if otherwise, we hope we shall not altogether be unprovided.  
We know 'tis writ, They shall come from the West, North, East and South, to sit down with Abraham, Isaac and Jacob in the Kingdom; Those certainly was not of one external Form and Order, as to ceremonial and shadowy things, yet we find they agree; but perhaps some will say, this is in Heaven; well, what then? Must they not agree on Earth, that must agree in Heaven? Shall not God's Will be done on Earth, as 'tis in Heaven? How else shall the Governments of this World become the Kingdom of Christ, but as the Peace of the one becomes the Peace of the other, and as the Government of that, becomes the Government of this? For is not Christ the Head of all that is good, from the least breathing to the fullest perfection? And doth not he own all that's of his own begetting, every where, according to the degree of Knowledge revealed? Can any thing that's good in a spiritual sense be received, but as it comes down from above? And as Christ owns all that is good, shall not we own it? Doth not he gather all the good together in one, even himself? Doth he gather all universally in every Nation that fears him, and work Righteousness without respect to shadowy things, etc. wherein they may differ, for those he hath left unmeasured on purpose that they might not hinder? Doth he do this in every Nation, and shall not he do it in one Nation? Doth he do this in general, and shall he not do it in a Family? Yes, surely he will in his own appointed time. 'Tis true, he proceeds by weight and measure, nor can we hasten his Work, yet certainly we may wait for it in a true Christian Moderation and Patience, desiring the Lord Jesus may come, and if he please, quickly to gather the Minds and Spirits of all that fear him in any measure, into his Name, that is but one; then would Zion become our Solemnity, and Jerusalem a City sought out, and not forsaken, even the Praile of the whole Earth, not that which is below, for she is in Bondage with her Children; but that which is from above, the Mother of all, that is born free, which is not of Man's Contrivance, Work, or Workmanship; for she comes down from above, ready prepared of God, for all that is fit to enter therein; Man's Work ceaseth here; for he can add nothing to her Beauty and Perfection; Martha's over Carefulness ends here, and Mary's better part is enjoyed, that can never be taken away; and as Man's over-carefulness is over here, so fear is at an end; for as there is no Night here, so her Gates stand open by Day, for the good to enter therein, whilst that which is not good, cannot. The true Church is here indeed, but not yet referable to any Society, with respect to outward Rules, and therefore aught to be waited for by all.  
Again, he tells us Page 4. To plead being left to the Grace of God against Unity, is to abuse the very Plea, etc.  
Answer, The drift of this Argument is like the rest, to gain a presumptive dependence upon Men, either for their greater number, or for some external consideration or other, without 〈◊〉 regard to Conviction or Persuasion; 'tis true, to plead this against our Understanding is an abuse of the Plea, and is little better than Heresy, but none can be an Heretic that truly fears God; therefore, to plead this against this or that thing, brought in by this or that Man, or by this or that Assembly, that we believe is wrong, is so far from abusing the Plea, that it may be a true using of it; therefore, before the Plea is proved abused, he must prove the things brought in, to concern the Essence of true Religion, or those that bring them in, to be infallible, that so we may have something that is certain to depend on; for as that is a-wanting, Truth is to seek till this be done; he doth nothing but beg the Question, we are satisfied, and that he knows it.  
Page the 4th. he saith, I must say unto thee Friend, what if thou wilt not be left unto the Grace and Spirit of God in thyself? etc.  
Answ. We answer readily, than such do the thing that is extremely evil; but on the other hand, what if they are left with the Grace and Spirit of God, which they may, or at least some, for any thing that he hath said? What Care has he taken? What Remedy has he provided, that true liberty and freedom of Speech may be maintained? Not a word of that, which as it shows he has not asserted the Truth, for that has no respect to Persons, but allows equal liberty to all, so it discovers him partially devoted in this business: He cannot but know equal liberty is absolutely necessary in Truth's Government, as also, the want of it hath ruined most of Christian Societies before us; and as we have heretofore impeached the Building of others as not good, where that was wanting, allowing it at that time as a main Pillar of our Building, if discontinued, our Building that was true, will not only fall down, but than what is set up, will be worse than what has been before us, by how much we did begin better.  
Again in the same Page, he asketh, If he may not exhort to the practice of what he is moved to press to the practice of, etc. If not, he saith, Thou art the Imposer, by restraining me from my Christian liberty, and not only so, but away goeth Preaching, and with it, the Scripture, that are both appointed of God for Exhortation, Reproof and Instruction.  
Answer, We are as much for saving of the Scripture as he is, and for saving of all that is good; therefore we grant, he may exhort to what he believes he is moved to press to the practice of; and thus having agreed with him to save true liberty, and all that is good, we hope he will accord with us, to shut all out that is not good; therefore we say, though we have granted this liberty as above, it's not our Duty to obey him, because he says it, but because we know, or at least are persuaded, that what he says is true; for he may be mistaken and moved to what is wrong, as well as to what is right, for any thing that we know; and the same that may be said to him, is true to every one, and all Men in the things of God.  
Again in the same Page he Questions, But are there not various Measures, diversities of Gifts, and several Offices in the Body? To this he answers, Yea; and then questions, But therefore, are not the Members of one Mind and Judgement in common and universal Matters, relating to the Church of God?  
Answer, There is not much doubt in this when truly understood, but we are to mind that we be not deceived and imposed upon, as to what is, or aught to be accounted common and universal Matters: By common and universal Matters, we understand, and we hope according to Truth, that is what has been commonly and universally received, and not new and novel things that have not been so received; for all new things that have not been so received, they must stay that bring them in, whatever they are, till they come in as the former did, to wit, by Conviction, or at least by Persuasion, before they can be truly said to be common and universal Matters; and in the mean time observe, this of Conviction and Persuasion preceding Conformity, hath been a common and universal matter or thing, because commonly and universally received among us as a great Truth, we believing no true Building could be, or stand without it; therefore, let us mind we leave not common and universal Matter, and old Truths too, for new Notions; for if we must receive new things for common and universal Matters, because some that bring them in, call them so, would have them so, or at best, believe they should be so, we do not only go from this old received Truth, Conviction and Persuasion, the main Pillar of every true Building, but then, what is it that may not be obtruded? This would bring us to rest upon Opinion, and what is uncertain, than what is more contrary to Truth, and the whole tendency of his Discourse seems to this purpose, on which account many excellent Truths are mis-applied.  
Page the 5th, he tells us, What comes from the Light, Life and Spirit, in one, is the same in Truth and Unity to the rest, as if it rise in themselves; this is seen, he saith, in our Assemblies every day, etc.  
Answer, The Design of this Argument is to gain a dependence upon the teachings of God, by Instruments, equal at least to the teaching of God, immediately by his Spirit, in our own Hearts; but how plausible soever this is, 'tis not according to the Truth, as 'tis in Jesus; for though there is no contrariety in the Spirit of God, so no contradiction in the Spirit teaching, being all for one and the same end, to wit, the good of Man, by the Salvation of his Soul; yet betwixt God's teaching by Instruments, and teaching immediately by his Spirit in our own Hearts, there is this distinction or difference, that the first is but to prepare the latter to perfect.; and as the latter is the highest Administration, the Leader being only here, that cannot be removed into a Corner; so he is in that Administration, the substance of all Types, Figures and Shadows, and the fulfiller of every Addition for Righteousness sake, to them that truly believe in him; therefore, in a Holy Reverence to the Divine Being, we say, the teaching of God by his Spirit immediately in our own Hearts, must have the preference, if ever we be truly perfected; and yet there is so much Truth in what our Author hath said, that when fairly stated, we are content it should be as a Rule to measure the whole Difference by.  
And therefore we offer, either all that do speak in our Assemblies or Meetings, speak from the Light, Life and Spirit, or all do not, if all do so speak, set it out fairly and prove it, that we may be satisfied, but if all do not so speak, which we take for granted, than you must give us a certain rule to know who do so speak and who do not, or otherwise you must leave us to receive or refuse, according to the best of our understanding: Observe, we say, you must either give us a rule as above, or you must leave us free, for there doth not appear any mean betwixt those two that can be certain. To make the matter short, we take it for granted, that you can give no such Rule, therefore we conclude, we are left free in those things of God, which when they do come from God's holy Spirit immediately, there is no greater Authority, for are then as the Oracles of God.  
'Tis true, all should speak thus, but all do not, there's the doubt; and the like doubt is every where, where the Truth is concerned, if not, give us an infallible Rule to know, that the Church as referred to this or that Assembly, is infallible; this is absolutely necessary if we must not act according to our Understanding; for no less than what is infallible, can keep in the Truth. We take it for granted, that you can give no such Rule, and therefore conclude, we are every where free where the Truth is concerned, to act according to the best of our Understanding, in the fear of God; for the Truth is but one in all, 'tis not more, because many say it, nor less, because one says it; therefore we are as much bound to receive the Truth from one, as from many, and no more to regard many, than one in this case; wherefore it follows, as we are not bound to receive from one Man, what he saith is Truth, when it agrees not with our Understanding, we are not to receive it from many; for it must agree with the Understanding, or unto such as receives it, it cannot be Truth.  
Again, Truth is to be received for its own value, and not for the value of those that bring it in; for if it were, we were in equal hazard to miss it on both hands, on the one by an over-value of Persons, or else, how could the Leaders of the People have caused to have erred as they have done? And on the other, by an undervaluing, when God chooseth the foolish Things of this World to confound the wise, as he often doth; and what is this for, but that no Flesh should glory in his Presence? Therefore upon this foot, as above, we conclude, that Conviction, or at least Persuasion, must be freely allowed to preceded Conformity, as well to keep down that over Greatness and Dominion, poor Man by the Enemy's subtlety is subject to aspire at, as also, to keep every one in mind, that they must know the Truth for themselves, for others can never know it for them; nay, to speak plainly and properly, Truth can only be received for its own value, or it can never be received; so that we may safely conclude, where Conviction and Persuasion are disallowed, that Government ceaseth to be true, and is so far from being the Government of Truth, as that it wants the likeness of it.  
Page the 6th. he saith, They that walk in the Light, have Fellowship one with another, 1 John 1. whence he saith, 'Tis easy to conclude, that those that go out of Fellowship, go out of the Light, etc.  
Answer, Every saying or Position hath only one other saying or Position that stands against it, if therefore what is brought as the Antithesis, differ from the direct opposite sense, the Work that follows, or what is builded upon it, cannot be true.  
Now this Position, that they that go out of Fellowship go out of the Light, he brings as the true Antithesis to this Position of Scripture, quoted 1 John 1. or he doth not so bring it; if he doth not bring it as true, he deceius or abuses his Reader, but if he do bring it as the true Antithesis, he is mistaken; for this is not that true Position that stands against this Scripture; for if it was, than what stands against this Position, would directly be that Scripture, at least in a true sense; for opposites remain as fixed in their sense, as the East doth from the West.  
Therefore, we need go no farther for a Proof of the Truth of the Work, than to take that Position that stands against his; for if it be that Scripture in a true sense, the work is true, but if it prove another thing, then may we see the cunning that is in daubing, as well as something of that ground of the false reasoning, that is among the Children of Men.  
To try the matter, his Position is, that they that go out of Fellowship go out of the Light. Now that saying that stands against this, must be, that they that keep in Fellowship, abide in the Light; this is not that Scripture, 1 John 1. but another thing, differing materially from it; that Scripture is, If we walk in the Light, as God is in the Light, then have we Fellowship one with another, and the Blood of Jesus Christ his Son, cleanseth us from all Sin. Here the ground and cause of true Fellowship is a walking in the Light, and the proof that the work is true, is the witness in a Man's own mind, by the cleansing from all sin without this Fellowship is ineffectual; but where this is, such is safe, let what will come; and as this is the beginning and ground of Fellowship with God, 'tis the ground of Fellowship with those that is born of God; but his Position, that those that go out of Fellowship, go out of the Light, make Fellowship with Men (for so it must be understood at last, or 'tis un-intelligible) to be the ground of Fellowship with God, or of walking in the Light, as God is in the Light, which is the same thing; and as for the Proof that the work is true, to wit, the cleansing from all sin, not a word of that, should the witness in a Man's self been spoken on, or referred too, all his work had been to no purpose, grant that, and no hopes of conforming before Conviction; from hence 'tis plain, 'tis Form, and not Power and Life, that is so strenuously endeavoured to be set up.  
But the sense and consequence of his Argument sets Fellowship up instead of Truth; for we can find no difference by his Argument, betwixt saying, They that go out of the Truth, go out of the Light, and they that go out of Fellowship, go out of the Light; but as the word Fellowship is set up for Truth, we must inquire what must be understood by it; for it cannot stand of itself. Therefore to make it intelligible in the best sense, we must join to it what he calls the Church, and then that Church must relate to People, and at last we judge, it must relate to those Orders, Rules and Forms, that are set up by this Church; for the difference begun there, and therefore the Fellowship seems to stand there: and then according to the Consequence of his reasoning, in our Judgement, his Position must be read thus, or to this effect; They that go out of Fellowship with this Church, in these circumstantial or ceremonial things, which she set up to be observed, they go out of the Light that God dwells in: Now, if this be true, the contrary Position is as true; That they that walk in Fellowship with this Church, in the things she sets up to be observed, they abide in the Light that God dwells in.  
Upon the whole, 'tis necessary to know, whether all this be true or nay; if not necessary, a bare Conformity will serve, and they that can believe this Doctrine, have no more to do but to mind to keep in Fellowship with this Church, in the things she set up to be observed; and what may confirm such in it, is his Position, That they that go out of Fellowship, go out of the Light; for if this be certain, the contrary is as certain, That they that keep in Fellowship abide in the Light; but if needful to know the truth of those things beyond a bare Conformity, Belief or Report, as most sure it is; for if we must be led by this Church, and she be wrong, and that not known, our Damage is irreparable; but if she is right, 'tis as necessary to know that, as it was the other, otherwise we may be wrong, whilst she may be right. Now, whether she is right or wrong, can only be truly known by coming sincerely to the Spirit of Truth in our own Hearts, and there waiting to know what is right, and what is wrong; for that way only can we be gathered into the Truth, and kept out of what is wrong; therefore we must affirm, 'tis absolutely necessary for every one to come to the Spirit of Truth for themselves, for he that knoweth not the Truth in himself, can never know it in another as he ought to know it, nor can he value the Truth in another, that doth not first love and value it in himself; by which 'tis plain, 'tis God that adds to the true Church, and not Man, though we do not deny any means that God may make use of; but as they all direct to him, so they all end in him, for Righteousness sake to them that truly believe.  
But to come to his Argument again, which is, that 'tis easy to conclude, That those that go out of Fellowship go out of the Light; to which we say, as easy as it is, 'tis not safe; so to conclude upon this Argument, the Word Fellowship being dubious and uncertain, as above, because those that did go out of Fellowship with the Apostles, did go out of the Light; therefore, those that go out of Fellowship, or differ with this or that Assembly, in this or that ceremonial or shadowy thing, go out of the Light, is no good Argument, being still but a begging of the Question; what is this but to over-value ourselves, and bear witness of ourselves as others before us have done, endeavouring to set our Post by the Apostles, which we cannot? And if we could, the work would not follow God hath designed, which is to go forward; but instead of that, there would be a declining, seeing 'tis plain, as the Apostle and these than were most eminent, so there was a declining until the true Church did go into the Wilderness; nor can the work succeed better, whilst those that go before are to be relled on in the things of God, or whilst they look for it betwixt the Apostles time, and the Church going into the Wildernss; the inquiry was, what the Apostle did thinking by doing what they did, to meet with the same Life and Power, or at least by doing such things to find acceptance with God; but when that was miss, and Life could not be found, nor Satisfaction in observing of outward things, than was the true Church alured by the Lord into the Wilderness state, wherein nothing could serve to satisfy the Immortal Soul, but what came immediately from God, and then such God visited by his Holy Spirit, according to their state and his time, and so from step to step, till he came to us, to whom we believe he hath appeared more clearly than to any since the Apostasy; and as we have seen that Christ must be the beloved of the Soul, before we could by his Holy Spirit be led out of the Wilderness, so it must be a true dependence upon him that can only perfect that Work begun, according to his own will; and as we believe there is to be no end of the increase of his Government now begun, we are to consider there is some alteration in the work; it then decreased, it must now increase, and if it must increase, we may well consider, as God is Infinite and Eternal, he hath still more Wisdom, Power, and Glory to reveal; and as we think of this, and consider that we are but come to the beginning of this glorious Day, we should be so far from thinking ourselves the greatest, as we should think ourselves the least; for this only fits Men to know more, this is that which makes the Elders low and little in their own eyes, and then always ready to throw down their Crowns at the feet of Jesus, let him appear when, how, and where he pleases. Thus there must be a looking forward, and not backward for the mind of Christ.  
This hath yet never been truly known in any Reformation; for instead of waiting truly upon him that stired in their minds, and shown them things that was true, and did appear to them in the use of outward things, whilst their mind was sincere to him, we say, instead of waiting upon him to complete and fulfil those Additions that might be serviceable for a time, they depended too much on outward Things, and limited him by those Forms that he had appeared in; and herein the Elders in every breaking forth of God since the Apostasy, have not been the least to blame, and the same Rocks or like them on which they were split, is our danger; wherefore, we should not think by what we know, to measure what is to come, or that the form that is now set up, is that which the People of God for the future are to be found in, for as that may, and certainly will make us miss of the appearance of the Lord that is still to come, so do we hereby limit the Holy one as much as is in our power, and such may as justly be reproved as they was of old, to whom the Lord said by his Prophet, Heaven is my Throne, and the Earth is my Footstool; where is the House that you will build for me, or where is the place of my Rest?  
Page 6. he asketh, If there be not a Christian Body, and whether this Body hath not a Head, and whether Christ be not this Head, and whether this Head be without Eyes, Ears, Smell and Taste, and this Body without Sense and Feeling; if not, whether this Head beareth, smelleth, seethe, tasteth differingly, and contrary to itself; and whether this Body hath a contrary feeling at the same time, about the same thing; and if it be true, that the Church of Christ redeemed by his most precious Blood, to live to him; see with the same Eye, hear with the same Ear, speak with the same Mouth, live by the same Breath, and are led by the same Spirit, where is this Disagreement, Contrariety, or descent about the things of his Church? We shall subjoin part of Page 8, and consider them together. They that have Christ for their head, have one Counsellor, they disagree not in their Judgements in things relating to Christ and good of his Church, they have one and the same guide, etc. Now to every Member is a Measure of the same Spirit given to profit with u●, and though every Member is not an Eye, nor an Ear, nor a Mouth, yet every Member hath unity with the Eye, with the Ear, and with the Mouth, in their proper and respective Acts, and they one with another: The Eye sees for the Mouth, and the Mouth speaks for the Eye, and the Ear hears for both, etc. it must be granted, that there are helps in the Church as well as that there is a Church at all; and the holy Ghost has compared those helps to several Members and Senses of a Man's Body, as an Eye, an Hand, a Foot, Hearing, Smelling, etc. all than cannot be the Eye, neither can all be the Hand, for than they would confound their Offices; and if I will not comply with him that is made an Eye, because I am not that Eye, or an Hand, because I am not that Member myself, nor a Party to the Action or Performance of that Member, I resist the Lord, though under pretence of resisting Man for the Lord's Sake, etc. with much more to the same purpose.  
Answ. The most of all this is in the way of queries, but in short, something or nothing must be intended by them; if nothing, they're vain and to no purpose; if something, 'tis plain 'tis to gain a dependence upon what he calls the Church, and that he makes infallible as she relates to Men, that she must relate to Men is clear the difference being betwixt Men and Men, that he intends her infallible is also clear if he writes his Mind; for as he makes no provision in all his Book to the contrary, by allowing Conviction to preceded Conformity to her Orders, so also he seems to make her immediately joined to Christ for her Head, as the natural Body is joined to the natural Head; to speak a little to all this, which might be subjects of many and large Discourses; first it doth not seem to hang well together; in the first part he tells us, this Church hears with the same Ear, sees with the same Eye, and speaks with the same Mouth; in the latter part, that Members of this Church, except he means another Church, are made an Ear, an Eye, a Hand, etc. as may be seen plainly above; is not this inconsistent? In the first they all seem to hear for themselves, etc. in the latter, some hear immediately, and some secondarily; the first hear immediately, not only for themselves, but for others also; the second hear only for themselves by others; is this to hear with the same Ear, see with the same Eye? we doubt not, but if it be, to say no more to this, we desire it may be better explained.  
In the mean time, as to the Church that is perfectly redeemed by the most precious Blood of Christ, to be Bone of his Bone, and Flesh of his Flesh, and so united to him as the natural Body is to the natural Head, we grant it may be said in a good sense, that she sees with the same Eye, etc. but this is that Church that is hid from the World, as Christ is hid from the World; yet he knows who are his, and they know him and his Voice. All should travel for this, and not fit down contented in any thing, till they know the white Stone where the new name is writ, that none can know so well as them that have it; and though the Bride, the Lamb's Wife, in this sense is making herself ready to do the Father's Will, yet we find not that this Church hath showed herself unto the World, or that she may thus show herself we cannot determine; for her Life is hid with Christ in God, but if she have or may be known by any infallible Character; that so what is, or may be said of this Church, that is truly in God, in which there is neither spot nor wrinkle, may be truly applied to any visible Society; let him then set her forth as a City on a Hill, that she may not be hid, which he ought to do, if there must be that dependence which his Writings imply.  
And then let us know, what Member is this Eye, that we must see by, and what Member is this Ear that we must hear by, and what Member is this Mouth that we must speak by, in those things that relate to Christ and his Church, that so we may not be imposed upon by such as may pretend to be that Eye, that Ear and Mouth, and are not; for if this be the Ordinance of God, it both may, and aught to be done; for God yet never designed an end with respect to Man, but he discovered the means: Therefore let us have what is certain, or we cannot have Truth. Will he have us to depend, and not certainly tell us what on? He doth not intent that sure, for that would be to bring in as great a Chimaera on a Religious score, as we have ever heard of, when this is considered; if this can be done that is insisted on above, let it be done, that so difference may come to an end; but if this cannot be done, then that we may be quiet, let all concerned consider, there is that to be done they yet cannot do, that so in a sense of our Nothingness and Inability, we may wait on him that's able to do all things; and in the mean time let us consider, if it hath not been on this foot, that all before us since the Apostasy have miscarried, hasting God's work, taking that to themselves, God has not yet given to any visible Society, if so we can only avoid that Rock by being more humble.  
And therefore we desire such as do know what he means, and take themselves of this Church, to consider seriously in their own minds, if they find themselves thus qualified to take the Government of Christ upon their Shoulders, that so others may certainly depend on them in the things of God, as infallible; and if they do not thus find it, then to consider, if they certainly know who are thus qualified, on whom, not only themselves, but others also may depend: But if this be not known, then whether they are still to suppose, that there is some that are thus qualified, and on that Supposition presumingly depend, seeing where there wants Certainty, there must want Truth. This we commend to every one's serious Consideration, for the good of their own Immortal Souls, that they may not depend on Suppositions, Conjectures, or at best, but on Probabilities, but that all may be established on God's everlasting Truth, manifested in their own Souls, the Truth of all Shadows, and that which fulfils all Additions for Righteousness sake.  
But again, what doth he drive at? What doth he intent by placing Infallibility upon this Church, as it relates to Men? To us, it must either be to set up the worship of God, or not, if not, we cannot find 'tis worth his while; for if God's worship may be known without their being set up, as infallible, there can be but little, if any thing at all in it; for where God's worship is truly known, such must love God with all their Hearts, and who so loves God, cannot avoid loving his Neighbour as himself; and herein the whole Duty of Man seems included.  
But if any think the worship of God cannot be set up, but as direction comes from Men, called a Church, and that because nothing can set up the worship of God, but what is infallible, therefore we must accept the Church as infallible in this matter; then we inquire if this be not to have two infallible Rules for one and the same thing, for the Spirit of Truth is certainly one infallible Rule, and if this Church be another, then here's two; but as this is improper, so they cannot both stand together. However, we may distinguish the one from the other, the one is to be looked for in the mind, the other from Men, called a Church without, and so the one is inward, the other outward, but taking this in the best sense, not as mere Men, but as they think, Men endued with God's Spirit, and thereby fitted for Government.  
Now which of those must give way, for both cannot stand in equal Authority together, will any venture to say, that the inward must give way, for a few, or the lesser number cannot be so such as many, or the greater number, however, not as this Church that is set up as the Ground and Pillar of Truth, than we desire such to consider, if they do not justle Christ out of his Throne, or at least, set up a Tutor or Governor over the Spirit of Truth, as some before us have done, who begun well, and will still in the general, in a good measure acknowledge, as we do to the Influences of God's holy Spirit; but then they tell us, the Scripture is the Rule, and what difference is there to tell us the Church is the Rule; the Heir while under Tutors and Governors, differing nothing from a Servant, though he be Lord of all. We would by no means miss your meaning, either you take yourselves as infallible in the matter, or not, if not, we say, why do you impose upon your Brethren? For if you're not infallible, certainly you must allow Conviction to preceded Conformity, but if you think yourselves infallible, we tell you, notwithstanding that you are to give way, for we hope all will conclude our Saviour perfect, and every way infallible, and as good, and as certain a Rule as any Church can be, while he was in that Body prepared for him; and if his Disciples could not be made perfect, while he so abode with them, we hope no Church will take more to themselves, or think they can do more than he did. Well then, if you will seek his Will, as he sought or did the Father's Will, you must do as he did, you must tell your Disciples or those that depend upon you, that you must go away as a guide to them in the worship of God, and a holy Conversation, before they can be made perfect; for it is certainly as expedient for you to let all know, how far your Ministry can go, as it was for him; did he tell his Disciples it was expedient for him to go away, or else the Comforter could not come, the Spirit of Truth, that only guide into all Truth? 'Tis as expedient, we are sure for you, to let all know, that except Men come into their own minds, and there wait to know the work and teaching of God for themselves, they can never be made perfect by your Ministry.  
We would not have you mistake us, do we hereby make void the gifts of God given unto Men for the work of the Ministry? No, by no means; but we would have all to know, that the best of gifts for this end, are but Additions, and are not to be perpetuated as for ever, for that which is but until, hath a limit, and ends in him that gave them; and as all aught to look for Christ the hope of Glory, to arise in their minds to fulfil every Addition, so should all that have received any gift from God, direct all to him, in whom they all end, otherwise such will be always learning, but can never know that Truth that maketh free; for though the light of a Candle is good, 'tis in the dark, 'tis in the Night, and they that use it are sensible of its service, yet in in its use wait for the Day to come, for the Sun to arise, where its service is swallowed up and truly fulfilled; even so the light that comes from Men, as it comes from God to them, is good and serviceable by way of direction, but its chief service is to those that are in the dark; and therefore, if the Son of Righteousness be not waited for through the use of it, to rise upon their Souls, they still remain in the dark, notwithstanding all the teaching of Men, let their Gifts and Abilities be what they will; therefore send all to Christ, and leave all with him, seek his Honour truly, and he will certainly seek yours, otherwise not.  
He Quest. Page 6, and 7. But the Members of Christ's Church in the Primitives, had different apprehension as the Apostle and the People gathered by them: To this he answers, Pray let me know who they were, and in what cases, the Person was Paul and Peter, and those Christians that differed about Meats?  
Answer, As to that difference betwixt Paul and Peter, we believe it was more the Author's own stating, than any bodies else, except some might bring it to beat down that over-value, which Men are ready to take to themselves, because of their Eldership or Priority, considering that here an elder Apostle was corrected by a younger, though the best of it is, he bore it well for any thing that we hear.  
As to that of Meats, it is true, 'tis an instance of weakness, but that doth not conclude them weak that made the Objection, but rather strong, that was contented to be accounted weak rather than you should be unquiet; but whether weak or strong, seeing we are sure, there are some that is conscientiously dissatisfied, you ought to hear or forbear, and so avoid, or provide for the cure of Dissatisfaction and Division. But to that of Meats, he has unfairly avoided the weight of the Objection, by omitting days; 'tis true, he has an &c. but his Answer is as foreign to it, as if no such thing had been.  
As to Meats he pleased to say, It did not concern Church-Communion, but was private and personal Freedom, and centred here, as what I will eat, and when, as a Man having power over his own Appetite; when 'tis plain from Scripture, they were not free, but bound on the account of Conscience; however, we hope he will not say they observed days too, under the same notion, but if he will, to make way for blind Obedience, who can help it? However, 'tis plain from Rom. 14. that the Church at Rome, or some eminently concerned therein, took things under another notion, tho' wrong too, as all have been since, that have made circumstantial things Terms of Communion, or how comes it that the Apostle bids them receive such? By which 'tis plain, either that such had been rejected, or could not be received on those Terms, so that the Objection if fairly stated, is valid; and thus far to the case in hand, as to prove various Practices in such things, tolerated by an Apostle, though contrary to a Church's mind, or some eminently concerned therein, and if various Practices then in Circumstantials, why not now? To say those than did not concern Church-Communion, but those now do, is to make the Church now, or some eminently concerned therein, the Author of Schism or Dissatisfaction, as she or they was then, the only difference that we can find, they could not then be admitted, because they stuck too much to Circumstantials; and now some are thrust out or rejected, because they cannot receive such like things.  
But that we may accept of those things in question, whatever they are, he tells us, They are not Jewish Rites; doth it therefore follow, they are no Rites, or because not Jewish Rites, they ought to be accepted as Christian Rites? But further, as he tells us they are not Jewish Rites, so he tells us, nor shadowy Ceremonies; doth he mean they are no shadowy Ceremonies, because not Jewish, or because in Christ's Government at last there is none? Therefore he would not have those received as such, but if not shadowy Ceremonies, pray let us know what they are.  
For if not ceremonial or circumstantial, they must be essential, and if not shadowy, they must be substance; cannot Men be true Christians without them, or cannot men's Lives and Conversations be such as adorn the Gospel, if they want them? If not, we must confess, they are essential, otherwise they are but ceremonial or circumstantial when all is done.  
Again, will those things he speaks of lead into all Truth, those that observe them, or at best, but into some things that is true? If into all Truth, than we must acknowledge they're substance, but if but into some things that is true, they're but shadowy: We find the great hurt and mischief among Christians is a mistake, conceiving because Christ came to end the shadowy ceremonies of the first Covenant to the Jews, therefore as there should be none in Christ's Government, so there is none, and so under this mistake, contend for such Rules and Forms as they have, not as shadows, but as essential things; while the contrary is plain, for the best of outward Means, Rules and Forms, as they direct unto God's worship, and unto Communion and Fellowship with him, are but shadows; for they must be substance or shadow as above; if substance, they lead into all Truth, if shadows, but into some things that is true. The substance is God's Holy Spirit, that only and alone guides into all Truth, the outward rule, the shadow; in Christ there is no shadow, and therefore all that are in him, though they may do the same thing the shadow leads to, yet they do it not by an outward Rule, but by his immediate Government; they do it naturally by participating of the Divine Nature, Christ being truly, not only the object of their mind, but the whole Government of the Mind and Soul is immediately upon his Shoulder, one Spirit with him, by being joined to him, where every Addition is fulfilled for Righteousness sake; but such as are under the shadow, though Christ be their end, yet the shadow is the object of their Mind, thinking to find Christ in this or that Duty, or serve him in this or that thing; and though every thing that is observed for a good end, is serviceable, if that end be looked for through the use of the outward things, but if a sitting down in the outward Court, than it will not only be a shadow, but become a vail and a snare, as well as the abuse of Moses Law did unto the Jews.  
Page the 9th. he saith, 'Tis true, the People of God ought to be left to the guidance of the Spirit of God in themselves, etc.  
Answ. This is as fair as a Man can say, but hitherto throughout his Book, what he gives with one Hand, he takes away with the other; for he proceeds and says, For this to be so applied, as to disregard the Preach and Writings of Christ's enlightened Servants, because by them properly applied to the Preaching and Writing of false Prophets and Seducers, will by no means follow.  
Answer. We are of his mind in this, and do say so too; but this is but a beging of the Question, who are those Servants, and what are those Writings that are true, that are rejected? We grant readily, to apply this, and such like say as this, That I must mind the Spirit of God in myself, etc. only because others have applied them, or against such as we believe are Christ's enlightened Servants in the things that we believe they are enlightened in, or to apply them to avoid the Cross of Christ in ourselves, is extremely evil; but to apply them against what we believe is wrong, and imposed, let who will be concerned, may be a true Application; for the like cause will have the like effect, wherever it appears.  
But he proceeds, and saith, the Doctrine is true, but not exclusively of all External Counsel, etc. We say so too, for we are for agreeing with him as far as we can; and therefore, that we may continue, we must mind him, there is a vast difference betwixt excluding all External Counsel, and receiving all for Counsel, that comes from this or that Man, or from this or that Assembly; and we are sure we cannot find that he makes any good provision in his Book to the contrary, by allowing Conviction to preceded Conformity; but he saith, such say as this, that I must mind the Spirit of God in myself, etc. are false in Application, where Men are allowed (observe) to have had the fear of God, and mind of his Spirit, and are not proved to have acted in their own Wills, etc.  
Answer, We did concur above as far as we could, but now we must descent; it is not therefore false in Application, for that were to say, because some have had the fear of God and mind of his Spirit, therefore such have it now, or always. Again, because some are not proved to have acted in their own wills, therefore such have acted in the will of God, and therefore we must depend on such at all times, in what they direct, because we believed that once they was right. O sad Argument! How is it possible that we should believe his cause good, when we are sure those are unsound Arguments; and are also certain, the Truth stands in no need of what is untrue to defend it, much less can make use of what is false, nay, that belong to what is wrong, or at best to what is but like Truth; and to this purpose is the whole Page, nay the whole Book; for instead of proving things, he takes for granted, that this Church must be right, and all she differs with must be wrong; but the mischief is, we know not certainly what he means by this Church, and therefore desires she may be set forth fairly; and in the mean time we believe, he can no more prove her infallible as directed to Men, than he can make this Argument good, that because some had the fear of God as above, therefore such have it now; wherein there is no Evidence, no Certainty to depend on; for such may have had the fear of God, and mind of his Spirit, and for all that, may now be without it as well as himself, who used to have good Arguments, but now wants them.  
Again, every Fact must be committed before proved, therefore they may have acted in their own will, and not yet fully proved; but what proof would he have, and we will endeavour to provide; in the mean time, can any indifferent Man think that all this Smoke can be without Fire? What, one part all right, and t'other all wrong; let them think so that can, we cannot, and not only so, but if we have allowed any to have had the fear of God, and mind of his Spirit in things offered to us, if that allowance was true, (observe) it was because we had a divine sense, relish, and taste of it in our own Hearts; was not this all the true Evidence we had, or could have, that such was right? And are we to go any further for a proof, that such are wrong, then when the same Evidence comes not along with them? Nay, instead of that Evidence, what we have is either against the things, or manner of bringing them in, must not we stand or fall here, or otherwise put our own Eyes out on purpose to be led and guided by others, and that before we are either persuaded, that their sight is good, or deputed to lead us?  
Page 11. he saith, The Enemy is at work to scatter the mind of Friends, by those lose Pleas as leave me to my freedom, and to the Grace of God in myself, etc. For he saith, The plain Consequence is to go from ancient Principles and Practices, as there set down, and to set measure against measure, as in Page 12. which he saith, is Confusion itself, Babel indeed; this is the very Rock, he saith, both Professor and Profane would long since have run us upon; that a way is hereby opened to all the World, Libertines to plead the light within, for their Excesses, etc. which he saith, grieveth God's Spirit, and was severely reproved by our Friends in the beginning, and is still reproved by them that keep their Habitation, etc.  
Answer. The ground of this great noise and clamour, was not a going from ancient Principles or Practices, but your bringing in new things, and pressing them to dissatisfaction, against which it was alleged by those dissatisfied, as the Spirit of Truth was not only allowed, but was truly the only guide into all Truth, they ought to be left to the Grace of God in this matter, and not pressed to receive circumstantial or shadowy things, contrary to their freedom and satisfaction; here such pleaded Conscience against Imposition. Now, will you for this, criminate such with going into what is evil or immoral, or at least with designing such things; is not this to judge before the time? What's this, but first to suspect your Brethren of evil, and then kill them in a sense, to prevent it, a practice always judged by us in others, as evil and unrighteous, and therefore every appearance of it ought to be avoided in ourselves; do such, or did they meet together? And then as a Church, agree what Rules should be observed by you, and might not they do that as well as you? For if Church Authority may be pleaded in the case, a few may be a Church as well as many; for 'tis not the greatness of the number in a Scripture sense, but the qualifications of the Persons that makes a true Church.  
But if nothing that is simply evil or immoral, can be charged upon your Brethren, nor yet any excess in imposing new things upon you, will you to make way for Lordship and Dominion over your Brethren, join with the profane, and Professors against them and the Truth, or at least, against those Testimonies to it? For when he tells us, That this was the very Rock, Professors and Profane would have run us upon, namely, that hereby a way was opened to all the World's Libertines, to plead the Light within for their excesses; either he makes some Friends, among which is himself, to be one with Professors against the light within, or otherwise, doth not he join what is unequal together? For it is plain, that the Professors, tho' they owned the light within, and Spirit of God in a sense, yet they denied, it was a sufficient Rule to be relied upon, to guide into all Truth, and gave this for a reason, as it was an inward and hidden Rule, if allowed sufficient, as Independent to any outward Rule, than it opened a way for the World's Libertines to plead the light within, for their excesses; and thus, though they owned the light within, and Spirit of God in a sense, yet they set up the Scriptures as superior, and guide unto it, and do not you in effect the same thing? For though you do not set up the Scriptures, yet both by the management of things, and the tendency of our Author's discourse, you set up the Church as a Rule and Guide to the Spirit and Light within, and what difference is there, seeing both have equally been misapplied by the cunning, crafty reasonings of Men?  
Now consider, is there any cause for all this noise, save your Brethren pleading the light within, against your forcing new things upon them? 'Tis true, he saith, This Plea is a Deviation from the ancient Testimony; but how doth he prove it? For forcing circumstantial, ceremonial or shadowy things, is of the same nature with the imposing of such like things by others; the difference of the the thing or Persons, do not alter the nature of Imposition. Imposition is Imposition still, so that if you impose, it will be the same thing; and you must either impose or not; if you deny that you impose, why are not you quiet? But if you own that you do impose, to us you justify their Pleas against you, to be short, you must bring those things in, about which the difference is, either as Terms of Communion, or not; if you did not bring them in as Terms of Communion, then why do you criminate your Brethren as evil doers, whilst you have nothing against them, but refusing compliance with your Opinions? As this shows the want of Charity, so 'tis no proof that your cause is good; but as you bring them in as Terms of Communion, whilst they are no essential things, you must be wrong, whether the things be wrong or nay; for if brought in as Terms of Communion, whether right or wrong, they must be received.  
Therefore, as the liberty of choice is taken away, our Understanding is superfluous; such service indeed may be blind or worse, but can never be reasonable: This appears as an excess in you, and as every excess is a wrong, for which you must plead the light within, or some other thing; if some other thing, pray let us know what it is in the mean time, as this is a wrong, must it not be opposed by such as see it a wrong, by setting the measure of Understanding God has given, against this wrong, how else shall wrong now, or any for the future be redressed?  
If this be what our Author terms Confusion, and setting measure against measure, are not you first in the matter, by administering the occasion, setting your measure not only against, but over your Brethren? For in the Truth, to us it doth not appear, but your Brethren have as much power to refuse things, as you can have to impose; and where the power 〈◊〉 equal, the difference about Opinions in circumstantials ought to be discontinued by those that gave the occasion; for we are sure it is more according to Truth, for you, to omit the doing of what you may believe is good in this sense, than for others to receive what they believe is wrong; it will not be your calling them requisite things that can give you any Authority; for ceremonials or circumstantials, will still be such, when you have said and done what you can.  
But if this be Babel indeed, a Term of his own starting, are not you the Master Workmen in this building, the cause for which the Language is divided? And then, is not there a plain parallel betwixt your work, and that in the Land of Shiner? They were there of one Language while they journyed, and till they began to build, their end was Preservation as well as yours; but as they took their own Counsel, and not the Lord's, he divided their Language, not for their hurt, but that they might be stopped (which otherwise they would not) in that fruitless labour, that as it could never be perfected, so it could not answer the end designed.  
And like to this, was not we of one language whilst we truly traveled for the true rest of the Soul, to wit, Union and Communion with God, in that holy Spirit of his Son Christ Jesus? But when we found Shinar a Plain, and took up our dwelling there in the likeness of Truth, than did not we, as others before us, begin to build, and bring in the Brick instead of the true Stone, and Slime instead of the true Mortar, proper Materials indeed for a great Building, and yet but the product of Man's reason? and though our end was Preservation, yet forasmuch as those Materials that makes this our Building, cannot regenerate the Soul, nor make the Mind holy, and as overvalued, hath stopped our Travel and Journeying, the Lord has looked down to behold our work, and because it cannot answer the end designed, and we would not be stopped otherwise has he not as of old, and often since, divided our language, not for our hurt, but for our good, if we could but make the true use of it, which is to cease our Building, our Works, and so return to him that did begin to work in us by his holy Spirit; for he only can perfect it, and restore to us not only one language, but the pure language which can never be done any other way; for no hopes of doing it by our strength and work; for that caused the division, that way we may become a Sect, but can never be born of God's universal Spirit, where that one Original language is known, to which all that fear God must at last be gathered; till this is known, as there has been turn and overturnings, on this account, so it must still continue till he come to rule, whose right it is: We wish in the love of God it could be truly weighed and considered, before it be too late.  
And in the mean time, for you to call such Pleas as those, leave me to the Grace of God, and to the Spirit of Truth lose Pleas together, with several such like mentioned in his Book; we must say, we look upon it as of dangerous consequence; what though some may abuse them, will you take them away, and with them freedom of Speech? 〈◊〉 you demolish those Fortifications that the Truth hath reared against Imposition, Innovation, and in some sort provided against an Apostasy: This appears to us the forerunner of a Retreat, as others before us have done, who begun with the Spirit, but after sought to be made perfect by some outward way or thing.  
For if such Pleas and Testimonies of truth as these, that nothing is a Duty but what we are persuaded on, and that we ought to be left to the Grace of God, because the Spirit of Truth is the only guide into all Truth, be discouraged so early, and freedom of Speech taken away, what may we think the next Age may do, when we consider, there was not yet any Christian Society, but did at long run decline its Integrity, in which danger we seem as well as any that did go before us? And his own words to us, seems to import as much, for he brings the young convinced to be in most danger, and for whom those requisite things seems mostly alleged to be serviceable, is this, because the Truth grows old, that outward things are joined with it to assist it, nay, sure than it must be because there seems a decrease; and if the young convinced seems in this great danger, whilst the old are living, what must they do when they are gone beside, if not an increase, there will be a decrease?  
Well, since there is danger to go backward from the Truth, in the Mind and Love of God in the Heart, either into the World, or into Form without Power and Life, why should not liberty of Speech be allowed to all, yea, to such as think themselves the Church? For if not suffered now, because you think you are right, they will not be allowed when there is need, because they are wrong, especially having your early Example to plead; and thus may Truth's Testimony suffer in the future, by the cause which you now have given; wherefore we think, since you seem to make so much Povision for future time, you ought in this more especially, to have set Posterity a good Precedent by your Moderation and Forbearance, why may not you be cautioned to beware of Formality? We would gladly have a satisfying reason for this, while we consider all before us have failed ●●re, and what can you say more in our day, than others before us could in their time? Have you received more? then more is required. Have you any thing but what you have received? Must not the Roo● bear yo●, and not you the Root? Must particular Persons by our own Rule be humble and low, and think others better than themselves, and must not Churches as they relate to Assemb●●●●, read in the same book, for they are made of the same Men●  
Are they holier for being assembled, or because the greater number? then let them be more humble too. We believe it is as much the duty of Assemblies, as of Individuals; for at best you know but in part, and there is yet that to know, which you do not; and God is no more bound to many, than he is to one; as the Wind blows where it listeth, so may God speak or appear by whom he pleases: Pray let us know why Truth's Testimonies may not be allowed, and pass currant, where the Life and Conversation is suitable; is it because you are the greater number, or because there is some among this greater number that is infallible, and then have received the whole Counsel of God, that nothing can be true but what such allow of, and all must be so that they approve? Not the first surely, for Truth never prospered in the World, while that was to be Truth, concluded by the greater number; besides, 'tis from hence that the Whore takes her power and strength, so that it's not less than a scandal to speak of it, in the case; but if the latter, we must confess 'tis rare if true, because without Precedent or Example; but on the contrary, that many have pretended as high things, and yet have been wrong, is no news, why then should not you fear, that while you think you stand, lest you fall? For we believe you cannot make it appear, that any pretended such high things but they failed.  
So that by all we can find, you seem in more danger than safety, and consequently more occasion to bear, if not receive those Testimonies, than reject them, under the notion of lose Pleas.  
Perhaps you will say, that those that use those Pleas are wrong, and therefore the Testimonies are false and wrong, as used against you; but those that use them will tell you, that they really concern you, and that they are for your good to regard them, and indeed are so, for any thing that we can find that you have said or done; but if some have been wrong, must all be condemned for that? Will that make you right? We doubt not, but you say, they are wrong, if so, it must be manifest in their Lives and Conversation or not. If manifest in their Lives and Conversations, place your Judgement upon what is evil, and spare not, for there it will stand; for we plead not for evil in any, but for what is good; but let that which is true, live; you know where the Heart believeth to Righteousness, the Mouth must confess unto Salvation; so where the Spirit of Truth is owned, and known the guide into all Truth, such may truly hold forth those Testimonies which belong unto it, yea, for those Testimonies of Truth ought to live, as outward Monuments of it through all Generations. But if no evil manifest in their Conversation, nay, perhaps instead of finding any evil there, their Lives and Conversations may be as good as yours, and such as adorns the Gospel, against which Scripture saith, there is no Law; will you then make Laws against such as God has made none? What will you do now? Will you say they are still wrong, though you have nothing against their Lives and Conversations, nor yet against any principle or essential thing they hold, and that because of that wrong, those Testimonies of Truth which they use, are wrong and false?  
For he saith Page 9 That a saying may be false or true, according to the subject or matter it is applied too; but that we believe is a mistake; for we think Truth's Testimonies are not false, because some may misapply them. For instance, this Testimony that the Spirit of Truth is guide into all Truth, is always true, however mis-applied, to illustrate it in lower things, as Meat, Drink and Clothing, than what is more abused or mis-applied; are they wrong or false, because some abuse them? No such matter; no more do we think Truth's Testimonies false, because some abuse them.  
Will you then abuse and discourage those Testimonies, because you think those are wrong that use them, though nothing that is immoral, or evil in itself, can be proved against them? We think you cannot do this in the best sense, but do evil that good may come of it; and though that may be a Maxim in a false Church, we believe 'tis none in a true; are they wrong still in your thought? then 'tis what you cannot right without doing wrong yourselves. Now, if you cannot right a thing without doing wrong, is it not your place to suffer? Nay, is it not your Duty? And if the advice to the Church of Philadelphia was thought on in this case, it might help to support: However, we know our Saviour overcame by suffering, and must not all that's born of his Spirit, overcome by the same way, when they cannot do otherwise but do wrong? Otherwise do not you put forth your strength, instead of waiting for God's, and that we believe will spoil the work? Doth. Truth's Government seem to totter? What then? Is not the Government of truth God's? Cannot he establish it without your strength? Remember Vzza put forth his hand to stay the Ark when it seemed in danger, he could plead his end good as well as yours, and yet he suffered for it; there may be an over-carefulness, as well as too little.  
But might not a little Charity help all this, could you look upon such as trouble you to be conscientious, which we think you might safelier do, than make such Transgressor's and evil-doers, for refusing circumstantial or shadowy things, while they own with you, that without Holiness no Man can serve the Lord; for how can this preach to them that are not of our Communion, while you give not unto your Brethren, what you desired to receive from others? This we think you might easily do, while you differ not in essentials; for as you differ not in essentials, there seems nothing but what might be dispensed with. Remember they obtrude nothing upon you, nor seems to stand for any other freedom but that wherein Christ has made them free; therefore, if you could esteem them, or any of them conscientious, the work would be easy. You know the Lord often spared those that are wrong, for the sakes of those that are right, and 'tis our Doctrine, Tares should be suffered to grow, rather than destroy Wheat; then how can your Government be like his, whilst that is wanting? Certainly, you cannot think that all is wrong that are dissatisfied with those new things brought in, at least, as made Terms of Communion. We would persuade you better if we could, by assuring that some are right by being sincere; could you but believe this, you would quickly find all that is lawful is not expedient. Here the work would be easy, nay, your duty too, to omit the pressing to dissatisfaction, some things that you might think good, whilst in themselves no essential things, rather than put your Brethren upon the receiving things that are not good, which all such things are that are not of Faith; you know who hath said it.  
But if this difference cannot be ended, but that it must be like that of Judah and Israel, manage it with more Moderation, and in that love of God, that it may be showed the Lord is at hand, to gather different apprehensions into a better tempe●; and thus in your difference, there might be true service by showing the World that Christian Example, which as yet they never had, and do as much want, otherwise you will dishonour the God of Truth and Peace, before the People: It will not be the laying the blame one of another, that will do the business, you must agree together quietly, or part friendly, or you are no preachers of Righteousness, whatever your Principles of Truth may be: Abraham's Family and Lot's, could not agree together, but they agreed in their parting, nor did their separation lose their Friendship, as the Offices of love performed after, do manifest, at least, on Abraham's part, who was the greater, more by his Self-denial and Meekness, than his Eldership; for he was content for quietness, with what the other left or refused.  
But why cannot you agree together, whilst you own one and the same righteous Principle? You came out together, have you not done the greater, and cannot you do the less? That's strange; were it not worth your while seriously to consider, that the Lord may have a hand in the matter, than still either think of differing or dividing? Had not you need consider, that all before us that have come out through the stirring of God in their Mind to a Reformation, was not only tried by such as was wrong, but also by such as was right? In the first, they stood, but in the latter have failed, and can we think to be made perfect without the full Trial, if you think that therein is your danger? O that this could be considered in that coolness, love and good will, that 'tis written in! For certainly this is our Trial.  
But that we may come to an end, seeing there has been so much said by him of the Church, and power of the Church, we desire to know what is meant and intended by this word Church, for sometimes the whole Communion is taken for the Church, and sometimes every particular Society have the name of the Church; and therefore, because of those divers acceptations of the word Church, we desire to have it set forth fairly, what is intended by the word Church, with respect to the Controversy: In the mean time, we grant, that any may reprove evil, and what is immoral, in any of the same Society, we grant, that any Assembly that meets about the outward Affairs of the Community, may deal with such as go from Truth's Principles, or goeth into any thing that is immoral, or that layeth any other Foundation than Jesus Christ, and his holy Spirit, to be guide into all Truth. But forasmuch as the difference is not about any of those things, but about certain new things that have been brought in since our beginning; on this account we desire to be satisfied, where that power remains to bring new things in, and to make such things Terms of Communion; and to this end, we offer, either such things must have a value in themselves, or they must have a value set upon them by others.  
If the first, they will speak for themselves without any unsound or untrue Argument to defend them, or force them forward; for those are so far from helping any good cause, as they really hurt it; for how should we believe that cause good, which we know not, but by those Arguments which we are sure is false, or at least not true?  
But if the latter, than others must speak for them, and we must receive them, not because we know they are true and good by their own worth, but for the value of those that bring them in, which we think must be either some particular Persons, or else some Assembly: If the first, who, and where are they, and from whence does their Power and Authority grow? This can neither be peremptory nor impertinent; for if any such thing, we should know it; and every one that doth well, is willing to bring his deeds unto the Light; nor doth God lay an Office upon any, but he will support them in it. But if the latter, than it must be an Assembly of the whole Community, or some particular Assembly; not the first, because they cannot meet to consult, not the particular meeting that our Author belongs too, nor that which we belong too, nor any of that Order; for then, as there is as many Churches as distinct Assemblies, there might be as many Opinions as Churches, their Power being all alike.  
If then some distinct Assembly, it must be such an one, to speak modestly, as is superior to all the rest, according to Constitution, and then what comes not in this way, can have no shadow of any Authority, for force or pressure of new things, beyond satisfaction and freedom; but such a Church cannot be, but either by a civil Compact, or by a divine Institution: The first is not agreeable with the Truth, for we cannot delegate, or give power to any to make Rules or Laws, to guide us, or oblige us in spiritual Matters, because we cannot be bound by any thing but the Truth, and we must know it such, before we can be bound by it; therefore no such Compact or Agreement can be, because liberty reserved, and our power given away, are inconsistent. But if the latter, that some one Assembly, according to divine Institution, is superior to all the rest, who can make circumstantial or shadowy things Terms of Communion? 'Tis necessary we should know that Assembly as well also, that their Authority is divine, if we must rest upon their Determinations without Trial in these matters, etc.  
But this we think we cannot know but by a divine way, and that then must be either by a divine sense in our own minds, or by the Authority of Truth which such bring to convince in both cases; we conceive our Understanding is concerned in our Obedience and Duty, but neither of those ways are known to us at present; therefore, till set forth to press Obedience under the notion of a divine Institution, implies a kind of Contradiction, being in effect to say, we are to go out of the Truth to serve it; for to go into uncertainty, is not to serve the Truth, if it be not to go out of the Truth directly; thus by all our endeavour in searching into the matter, we cannot find according to the Principles of truth, that Conformity is to go before Conviction, however, not before Persuasion.  
And yet we say for Peace sake, and that nothing might be hindered that is good, as also that true liberty may be preserved, any Particular or any Assembly of the Community, may offer what is new, if they sincerely believe it good and serviceable, without breach of Unity, or at least of Communion; but we cannot find to the bringing of new things in, as matters of Faith, or Terms of Communion, that any Assembly have any more power than a particular Person; and if mistaken, we would very gladly be better informed; and therefore till that be done, we believe, to press new things, as matters of Faith, or Terms of Communion to dissatisfaction, and endeavouring to get such things strengthened, by getting the majority of Voices, either directly or indirectly, is a going out of Truth to make Parties. And this being done, how easy is it for Men to be hurried into that Uncharity, as not to dispense with those Dissenters which themselves have made, without Characters of Indignity, as public marks of Disfavour, as though the thing was out of doubt Truth, because the most are for it?  
We shall endeavour to bring this long business to this short issue, either such as believe the Spirit of Truth is the only guide into all Truth, have liberty and freedom to judge of what they are to receive, or they have not; if they have not power and liberty to judge of what they are to receive and practice, as matters of Faith, etc. then the power over them is uncountable, and such must submit to their Determinations, not because they know, or are persuaded they are true, but because those that have this power over them, say they are true; if this be not Usurpation, exercising Lordship and Dominion, as well as the bringing in blind Obedience, and the begetting into an Implicit Faith, we desire it may be fairly demonstrated to be according to Truth; this cannot fairly be denied, because we believe the Truth will stand the Test, and be willing to come to the Trial; we know that which is false, will not indeed, because it cannot; therefore we are fully persuaded, where any is offended at this fair and free Inquiry, for satisfaction, 'tis a sign, if not an infallible one, that such are faulty.  
But on the other hand, if we have liberty and freedom to judge of what we are to receive and practice, as matter of Faith, on terms of Communion; that so our Religion and Duty, may be according to our Understanding and Judgement, than we may descent, as well as assent to things proposed or brought in, according as things or occasion may fall out, and this, without fear or hazard of being proclaimed Delinquents; for Nonconformity, not only with respect to our private Sentiments or Opinions, for that we might do in Turkey or at Rome, but with respect to those of the same Communion, that would bring new things in to be observed, otherwise we have neither true liberty nor freedom.  
The Result is, if there be a power over us that can bring in new things, as matter of Faith and terms of Communion, let it be fairly set forth and proved, according to truth; but if we have power and liberty to judge of what we are to receive, then allow it freely that dissatisfaction and difference may come to an end.  
To this we think can be but one Objection, and that is, that such as are dissatisfied, are not conscientious, which we confess is an old Objection, but yet not more old than evil, and never was to seek to abuse others, by such as overvalued themselves; 'tis time therefore it were removed, being as well unchristian, uncharitable, as unrighteous, to criminate Perfons before any thing that's evil or immoral can be justly proved against them; and such practices have always been so far from making difference less, as they made them greater; for instead of restoring the Path of Peace and Truth to dwell in, they always laid a sure foundation, both for dissatisfaction, and at last for division, seeing every one that is truly conscientious, have not far to go for an unerring Evidence, to reverse so erroneous a Judgement.  
Those are some of those many things that we are dissatisfied with in his Book, and we can say on a conscientious account, either then from a true Understanding, or from some misapprehension of the matter; in both cases, we conceive, we should be relieved according to Truth. And as our Author is great in the Reputation of Men, we expect, and also hope, he will be great as a Christian too, which is to submit unto the Truth wherever it appears concerned, by amending what is amiss, whether it be with respect to himself, or it be in our misunderstanding, so far as lieth in his power; and that he may proceed cheerfully in this undertaking, we are content to say, we know but in part, and indeed, we think but in a little part too, nor dare we think ourselves so perfect, but what we have writ, may be objected against, by such as will cavil on divers accounts. Perhaps some may say, it wants Method; may be some may say, there's seeming Contradiction, or 'tis full of Tautologies; nay, perhaps some fault may be found as to the matter; for we confess and think, that the day will still grow more clear, and then shadows will still be less: However, as we are sure our end is good, there can be nothing done against us in the same mind, that can hurt, or be of evil Consequence; for varieties of Understanding, that stands in the fear of God, and are managed in his love, may be some cause that more light is afforded; but however, we make our advice to others, in the first place, a caution to ourselves, to be always ready to hear and mind, what, when, and how the Lord is pleased to speak or appear; for we do not already count ourselves perfect; yet one thing we do, forget what is behind, and presses hard after the Mark that stands before, and think those that do not so, seems not apt for the Kingdom of God; for the mind of Christ must be sought for forward, and not back to his former appearances; and thus in part we know what we are, but what we shall be, we do not fully know; but as the living hopes remain in the mind, such truly wait for his appearing, which as they cannot miss of his coming, so shall they see him, as he is, and be purified by him that is pure, for he was, is, and is to come.  
Lastly, we must confess, we do believe our Author might be really troubled touching our Differences, as Israel was about Reuben, when he built his Altar; but we believe also, he did not inquire the matter out fully as they did, which if he had, we are fit to think, we should have found as few Objections in this Book, as in his other Writings; or had he considered of what, of this nature was, (as we were informed) communicated to him some time since, then perhaps had been no occasion for this; however, we hope, shall be always as ready to confess unto a Truth, as to oppose an Error.  
In the mean time we conclude, truly desiring the good of Mankind in general, but especially of them that have in any measure believed, or confessed that the Spirit of Truth, or Light within, that comes from God, is the only guide into all Truth; for those we are the more concerned, not only because they are nearer to us by Profession, but also, because they have received more, and so have more to give an account of, therefore we do earnestly desire, such may not sit down in a Notion, or Profession of so holy a Principle, and thereby take the name of the Lord in vain, but by a true Travel in their own Hearts and Minds, with God's holy Spirit, may come to prove the Truth of what is professed, then will they be established as Mount Zion indeed, that never can be removed.  
The END.