Something offered to the consideration of Friends, with respect to the present difference about some things brought into the Church of late, As for instance, the limit of a years time in the case of Marriage, where the Husband or Wife is buried; as also that order that all persons that intent Marriage, shall lay their intention before a Woman's meeting, distinct and apart from the Men, etc. which we forbear further to set forth, or particularly to speak to, at this time, because we would not make the breach wider than it must needs be, so shall content ourselves in offering something in general, at present.  
FIRST, either we had what was essential to true Religion and a true Church State, with respect to outward things, before the things in question was brought in, or we had not; if we had not, than we must want true Religion, etc. till those things was brought in, which we hope none will affirm: But if we had what was essential to true Religion, etc. before those things was brought in, about which the difference is, as we believe we had, it must follow, that those things are but circumstantial things, and circumstantial things at best, if good, are but accidentally good, and that is as persons are persuaded of them, and not otherwise. Now on this account consider what reason or true ground there can be, that persons that are found conformable to ancient principles and practices, by which they were accepted by those of the same Persuasion, to be professors of the truth in the way of Holiness and Purity, should be esteemed otherwise now, in any respect by those of the same Society, only because they conform not to some things which may be termed noval, by being brought into the Church of late, and at best but circumstantial things, relating more to the manner of doing a thing than the thing itself, being so far from being essential to Righteousness, as that they are not essential to the profession we are under, it being plain that we were esteemed by the World as Quakers, and accepted of by Friends without them: Consider therefore if it be not an act of great incharity to unchristian, or in respect to judge persons unfaithful, that conform not to those lesser things, whilst it doth not appear but they are faithful in the greater; for what charitable man can suppose, that any should wilfully or obstinately deny the lesser, whilst he performs the greater, through the force of truth upon his mind: thus would it not be more Charity, more Truthlike, more tending to Peace, to keep Communion with such notwithstanding their dissent, by believing and receiving such so scrupling, as really Conscientious in the things they scruple, as in the things they do perform.  
But if it shall be objected that this allows various practices in the Church, and therefore not to be suffered; for answer, let such consider whether by professing to adhere to the spirit of truth, they do not take themselves to be of that universal Church, of which Christ Jesus our Lord is head; if they do, then whether that Church do not take in all that fear God and work Righteousness, now as well as it did in the Apostles time; if it do, then whether it be to be supposed, much less asserted, that all those were of one mind; with respect to practice in circumstantial things; and if that be not to be asserted, then whether we can be truly like unto that Church, (seeing we conceive as the whole is, so ought every part to be) whilst there wants Demonstration of it in our practices, with respect to Communion with those that agree with us in essential things, because of some differences in circumstantial and of our own making too, wherein we go from them, and not they from us; for this we may be sure, if the universal Church take in all that fear God and work Righteousness in every Nation, it ought to do it in one Nation, and doubtless will, when the judgement of truth prevails above opinion: For to be sure every one that is born o● God, and abides in his Counsel, owns what the Spirit of God owns.  
But if this please not, let us know upon what foot those things about which the differences is, are brought in, that is, whether they are brought in as terms of Communion or not; for if they are not brought in as terms of Communion, there doth not to us appear much reason we should differ about them, because if not made terms of communion, they can at most but be recommended, and so freely left for every one to practice as they are persuaded, but they seem not thus to be left: if therefore they are brought in as terms of Communion, than we desire to know where that power rests, that can make circumstantial things terms of Communion, if it be alleged that this power rest in the Church, than we conceive by Church we are to understand either the whole Society, or some particular assembly, not the whole Society; First, because they cannot come together; and if they could, no act could be made to oblige all without the consent of all, and where all condescends there is none left to descent; but there is that dissent, so that we are not to understand it here: Therefore if it rests in a Church, it must be in some particular Assembly, for that in a sense may bear that name; now if it rest in any Assembly, we desire to know which it is, this cannot fairly be denied, because every true power springs from a true ground, which as well may be known as the power which springs from it, therefore we desire it may be set forth; and in the mean time we conceive if any such power rest in any Assembly, they must receive it either from Men or from God; if from Men, that is, from those of the same Society, it must be given to them either in our first coming forth, and imbodying as a people, or at some time since; not in our first moming forth, for than we did not as many before us had done, choose Elders, Pastors and Teachers, etc. and so form a body that might be called a Church to govern us, and to determine what should be matter of Faith for us, for the weakness of such things we clearly saw, and therefore was directed to know the Lord for ourselves, on which account it was we were not to believe 〈◊〉 any said, because they said it, but only because we knew what they said was true, that so our hope and faith might not stand in Men, but in the power of God; thus in our coming forth there doth appear no footsteps of any such Authority, therefore if it was given at any time since, we desire to know when it was done, and in the mean time offer, if any such thing be done, we look upon it out of truth, for no man can know aforehand whether that thing shall be true or false that resteth in others, till it is brought forth, and no man that fears God is obliged to practise any thing, but what he believes is true, and where no man is to practise any thing but what he believe is true, it follows there must a choice remain in every thing that is brought forth to be practised, according to that understanding which the Lord giveth, and where a choice remains, no such power can be given to any assemblies, because a power to command, and a choice to obey are inconsistent: Thus we cannot find that any such power was or could be given at first, or at any time since. But if on the other hand, any assembly shall say that they have received this Power from God, we say, that is to be considered of, because the power of God is consistant with itself, now he doth not require a duty of any that fears him; but first, he convinceth them of it to be their duty: If therefore it be our duty to receive what others say is true, because they say it, and not because we know it to be true, than we must be convinced that this Authority is Divine, on which we must thus depend; but this we cannot be, but by a divine way, then that must be either by the Spirit of Truth in our own hearts, or otherwise by some signal Authority of the Truth and Power of God, which such have to convince; in both cases our Understanding is concerned in our Obedience and Duty, but neither of those ways that we know of are apparent, therefore to press Obedience under the notion of Truth, where we know it not, implys a kind of contradiction; for it's as much as to say, we are to go out of the Truth to serve it, for so is blind Obedience, and this is the high Road into it: But if any shall say, That this Authority resteth not in Men, but in the Spirit of Truth, than we say, it neither resteth in this nor in that Assembly as a standing Ordinance, but is even as the wind that bloweth where it listeth, so is every one that in this matter hath the Word of the Lord; for though they know from whence it cometh, yet none knows when, nor unto whom it shall come, therefore the submission is not to what this Man, nor that Assembly saith, because they say it, but because we know that what they say is true, on which account it's plain, one may have as much Authority over others that fear God as an Assembly, for the first may be Truth, and the latter can be no more; that is to say, it cannot be more Truth, because many say it, for that is to allow degrees of comparison on the side of Truth, which is not to be admitted. Thus we cannot find that any Assembly hath any power either from Man or God, to make circumstantial things terms of Communion, or to bring noval things into the Church upon any other foot than Recommendation, which must be fairly left for every one to practice as they are persuaded, so that the notion of Church Authority to enforce noval things upon such as fear God, hath nothing in it of weight or Service, for we are as much obliged to receive the Truth from one, as from many, and no more to heed many than one; when what they offer occurs not with our understanding, for the submission is not unto Men, but unto the Truth, and the Truth is received according to the understanding, and not contrary to it; and where according to Truth our understanding is concerned in our Duty and Obedience, there is no absolute or unaccountable authority can rest in any Assembly under the notion of Church Order and Government; And that our understanding is concerned, in our Obedience hath been all along asserted, for Instance, William Pen in his Address to Protestants, where the case is sufficiently spoken to: But having come to this conclusion, perhaps some may object that this is to destroy Discipline, and overturn Church Government, which we conceive is a great mistake so far as Church Government is consistant with Truth and the good of human Society; for as William Pen tells us in his Address to Protestants, that Church Government supposeth first a Church, so we say that Church implys a Society of people agreeing in certain principles and practices, now those seem to us to be the Foundation Rule for Government or Discipline; for if any go contrary to what they have given up their names to believe▪ and practice, or if any go into that which is evil and scandalous, or endeavour to lay a new Foundation, or Preach a new Doctrine which we conceive is not chargeable: upon those that are dissatisfied, such may be dealt with, because there is certain Rules to proceed by; and here it is, that an Assembly may perhaps have more power than a particular person, which is with respect to such that are disorderly, who perhaps will hear the voice of many, when they will not do it for one; but this is nothing to such as fear God, and are conform to Ancient Principles and Practices: But if any shall object, that though it be true, that such as truly fear God is not to be imposed upon beyond that understanding which he giveth, yet those that are dissatisfied are such as do not fear God; to this must say, the objection is very uncharitable, and is so far from bringing Peace, that it will help to establish Division, and that on a certain Foundation, because such as are conscientiously dissatisfied, of which we are sure there is, must needs know that the Judgement is false, and every one knows that a false Judgement cannot be brought forth and stood in, but by a wrong Spirit; this is to make the difference essential, which before was but circumstantial, for to be sure we are as much commanded to avoid the communion with evil and false Spirits, as forbidden to have fellowship with the works thereof, the former being the cause, the other but the effect; it is true the effect is to be avoided, but is more excellent to take away the cause.  
These things are offered sincerely for a good understanding, that so Peace may be established according to Truth, for Peace without Truth is but an ill communion, and that Foundation, to wit, conviction and persuasion on which we builded our Separation from others, may still not only remain firm, but be freely allowed as a Sanctuary against all Innovation, which is the hearty desire of  
John Hogg.  
THE END.