1. THat we do not over-magnifie our Differences, or count them greater than they truly are. I ſpeak now of the proper Differences which the Rule it ſelf makes, to which the one ſort Conforms, the other Conforms not. Remember that there are differences on both parts, among themſelves, incomparably greater than theſe, by which the one ſort differs from the other. There are differences in Doctrinal Sentiments, that are much greater. How unconceivably greater is the difference between good men and bad! between being a Lover of the bleſſed God, the Lord of Heaven and Earth, and an Enemy! a real Subject of Chriſt, and of the Devil! have we not reaſon to apprehend there are of both theſe, on each ſide? Let us take heed of having our minds tinctur'd with a wrong notion of this matter, as if this Indulgence divided England into two Chriſtendoms, or diſtinguiſht rather between Chriſtians and Mahometans, as ſome mens Cyclopick fancies have an unlucky Art to repreſent things, creating ordinary men and things into Monſters, and prodigious Shapes at their own pleaſure. It hath been an uſual ſaying on both ſides, That they were (in compariſon) but little things we differ'd about, or circumſtantial things. Let us not unſay it, or ſuffer an habit of mind to ſlide into us, that conſiſts not with it. Tho' one muſt not go againſt a judgment of Conſcience in the leaſt thing; yet let us not confound the true differences of things; but what are really leſſer things let them go for ſuch.

2. Let us hereupon carefully abſtain from judging each others ſtates God-ward upon theſe differences. For hereby we ſhall both contradict our common rule, and our ſelves. When men make Conſcience of ſmall and doubtful things, on the one hand, and the other, about which they differ, Bleſſed God! how li • tle Conſcience is made of the plaineſt and moſt important rule, not to judge one another for ſuch differences? Rom 14.3, 13. Why of all the parts of that Holy Book is this Chapter only thought no part of Gods Word! or this Precept ſo variouſly enforc't in this Chapter! and ſo awfully! verſe 10, 11. But why doſt thou judge thy Brother? or why doſt thou ſet at nought thy Brother? we ſhall all ſtand before the Judgment Seat of Chriſt. For it is written, As I live, ſaith the Lord, every knee ſhall bow to me, and every tongue ſhall confeſs to God. Is it a light matter to uſurp the Throne of Chriſt, the Judgment Seat of God? Yet how common hath it been to ſay, Such a one Conforms, he hath nothing of God in him? Such a one Conforms nor, 'tis not Conſcience but Humour? God forgive both! Had they blotted Rom. 14. out of their Bible? 'Tis plain by the whole Series of diſcourſe, 'tis the judging of mens ſtates, and by ſuch ſmall matters of difference, that is the thing here forbidden. Otherwiſe that there is a lawful judging of others, who knows not? ſome few things contain'd in this Chapter [To receive one another, (i. e. as Chriſtians, or as ſuch whom God receiv • s) notwithſtanding remaining doubts about ſuch ſmall matters, not determining ſuch doubted things in Bar to the doubter. Verſe 1, 2, 3. Or not to lay ſtumbling blocks in each others way. Verſe 13. Not to do the doubted thing, with a mind ſtill unſatisfied, verſe 5.23. Not to cenſure either him that does or forbears, not admitting an hard thought of him, or leſs favourable, than that what ſuch a one does, he does to the Lord, and what the other forbears, he forbears it to the Lord, verſe 6.] Theſe two things I ſay, put in practice, had taken away all differences, (that we are now conſidering) or the inconvenience of them long ago. And we ſhall ſtill need them as much as ever.

3. Let us not value our ſelves upon being on this or that ſide of the ſevering Line. 'Tis Jewiſh, yea Phariſaical to be conceited, and boaſt our ſelves upon externals, and ſmall matters; eſpecially if arbitrarily taken up, and is it ſelf an argument of a light mind, and incomprehenſive of true worth. Tho' I cannot ſincerely be of this or that way, but I muſt think my ſelf in the right, and others in the wrong that differ from me; yet I ought to conſider, this is but a ſmall, minute thing, a point▪ compared with the vaſt Orb of knowables, and of things needful, and that ought to be known. Perhaps divers that differ from me are men of greater, and more comprehenſive minds, and have been more employ'd about greater matters; and many, in things of more importance, have much more of valuable and uſeful knowledge than I. Yea, and ſince theſe are not matters of Salvation we differ about, ſo that any, on either ſide, dare conſiderately ſay, He cannot be ſaved that is not, in theſe reſpects, of my mind and way, he may have more of ſanctifying, ſavoury knowledge, more of ſolid goodneſs, more of grace and real ſanctity than I. The courſe of his Thoughts and Studies having been by converſe and other accidents led more off from theſe things; and perhaps, by a good Principle been more deeply engaged about higher matters; for no mans mind is able equally to conſider all things fit to be conſidered, and greater things are of themſelves more apt to beget holy and good impreſſions upon our Spirits, than the minuter and more circumſtantial things (tho' relating to Religion) can be.

4. Let us not deſpiſe one another, for our differing in theſe leſſer matters. This is too common, and moſt natural to that temper that offends againſt the foregoing caution. Little ſpirited Creatures valuing themſelves for ſmall matters, muſt conſequently have them in contempt that want what they count their own only excellency. He that hath nothing wherein he places worth, belonging to him, beſides a Flaunting Peruque and a Lac't Suit, muſt at all adventures think very meanly of one in a plain Garb. Where we are taught not to judge, we are forbidden to deſpiſe, or ſet at nought one another upon theſe little differences.

5. Nor let us wonder that we differ. Unto this we are too apt; i. e. To think it ſtrange, (eſpecially upon ſome arguing of the difference) that ſuch a man ſhould conform, or ſuch a one not conform. There is ſome fault in this, but which proceeds from more faulty cauſes. Pride too often, and an opinion that we underſtand ſo well, that a wrong is done us, if our judgment be not made a ſtandard and meaſure to another mans. And again, ignorance of humane nature, or inconſiderateneſs rather, how myſterious it is, and how little can be known of it: How ſecret and latent, little Springs there are, that move this Engine, our own mind, this way or that; and what bars which (perhaps he diſcerns not himſelf) may obſtruct, and ſhut up towards us another mans. Have we not frequent inſtances in other common caſes, how difficult it is to ſpeak to another mans underſtanding. Speech is too penurious, not expreſſive enough. Frequently between men of ſenſe, much more time is taken up in explaining each others notions, than in proving, or diſproving them▪ Nature, and our preſent State, have, in ſome reſpects, left us open to God only, and made us inacceſſible to one another. Why then ſhould it be ſtrange to me that I cannot convey my thought into anothers mind? 'Tis unchriſtian to cenſure (as before) Such a one hath not my conſcience, therefore he hath no conſcience at all; but it is alſo unreaſonable and rude, to ſay, Such a one ſees not with mine eyes, therefore he is ſtark blind. Beſides, the real obſcurity of the matter is not enough conſidered. I am very confident an impartial, and competent judge, upon the view of Books, later, and more ancient, upon ſuch Subjects, would ſay, there are few Metaphyſical queſtions diſputed with more ſubtlety, than the controverſies about Conformity, and Non-conformity. Bleſſed be God, that things neceſſary to the Salvation of Souls, & that are of true neceſſity, even to the peace and order of the Chriſtian Church, are in compariſon ſo very plain.

Moreover there is beſides bare underſtanding and judgment, and divers from that heavenly gift which in the Scriptures is called grace, ſuch a thing as guſt and reliſh belonging to the mind of man, and I doubt not with all men, if they obſerve themſelves, and which is as unaccountable, and as various, as the Reliſhes and Diſguſts of ſenſe. This they only wonder at, that either underſtand not themſelves, or will conſider no body but themſelves. To bring it down to the preſent caſe. As to thoſe parts of worſhip, which are of moſt frequent uſe in our Aſſemblies (whether Conforming, or Non conforming) Prayer, and Preaching, and hearing of Gods Word: Our differences about theſe cannot, but in part, ariſe from the diverſity of this Principle, both on the one hand, and the other. One ſort do more ſavour prayer by a foreknown form; another that which hath more of ſurprize, by a grateful variety of unexpected expreſſions, And it can neither be univerſally ſaid, it is a better judgment, or more grace, that determines men the one way or the other, but ſomewhat in the temper of their minds diſtinct from both, which I know not how better to expreſs than by mental taſt, the acts whereof (as the objects are ſuitable or unſuitable) are reliſhing or diſreliſhing, liking or diſliking. And which hath no more of Myſtery in it, than that there is ſuch a thing belonging to our natures as complacency, or diſplicency in reference to the objects of the mind. And this, in the kind of it, is as common to men, as humane nature, but as much diverſity'd in individuals, as mens other inclinations are, that are moſt fixed, and leaſt apt to admit of change. Now in the mentioned caſe, men cannot be ſaid to be univerſally determined either way by their having a better judgment; for no ſober man can be ſo little modeſt, as not to acknowledge, that there are ſome of each ſentiments, that are leſs judicious, than ſome that are of the contrary ſentiment, in this thing. And to ſay that to be more determined this way, or that, is the certain ſign, or effect, of a greater meaſure of grace, and ſanctity, were as great a violation both of Modeſty and Charity. I have not met with any that have appear'd to live in more entire communion with God, in higher admiration of him, in a pleaſanter ſenſe of his Love, more humble fruitful lives on Earth, or in a more joyful expectation of eternal life, than ſome that have been wont with great delight publickly to worſhip God in the uſe of our common prayer; and others I have known as highly excelling in the ſame reſpects, that could by no means reliſh it, but have always counted it inſipid and nauſeous. The like may be ſaid of reliſhing or diſreliſhing Sermons preached in a digeſted ſet of words, or with a more flowing freedom of Speech. It were endleſs and odious to vye either better Judgments, or more pious inclinations, that ſhould univerſally determine men one way or the other, in theſe matters. And we are no more to wonder at theſe peculiarities in the temper of mens minds, than at mens different taſts of Meat and Drinks, much leſs to fall out with them that their minds and notions are not juſt formed as ours are; For we ſhould remember they no more differ from us, than we do from them; and if we think we have the clearer light, 'tis like they alſo think they have clearer. And 'tis in vain to ſay, Who ſhall be judge? For every man will at length judge of his own notions for himſelf, and cannot help it; for no mans judgment (or reliſh of things, which influences his Judgment, tho' he know it not) is at the command of his will; much leſs of another mans. Therefore,

6. Let us not be offended mutually with one another for our different choice of this or that way, wherein we find moſt of real advantage, and edification. Our greateſt concern in this world, and which is common to us all, is the bettering of our Spirits, and preparing them for a better world. Let no man be diſpleaſed (eſpecially of thoſe who agree in all the ſubſtantials of the ſame holy Religion) that another uſes the ſame Liberty, in chooſing the way moſt conducing, in his experience, to his great end, that he himſelf alſo uſes, expecting to do it without another mans offence.

7. But above all, let us with ſincere minds, more earneſtly endeavour the promoting the intereſt of Religion it ſelf, of true reformed Chriſtianity, than of this or that party. Let us long to ſee the Religion of Chriſtians become ſimple, primitive, agreeable to its lovely Original State, and again it ſelf, and each in our own Stations contribute thereto all that we are able, Labouring that the internal principle of it may live and flouriſh in our own Souls, and be, to our utmoſt, diffuſ'd & ſpread unto other mens. And for its externals, as the ducture of our Rule will guide us, ſo gradually to bend towards one common courſe, that there may at length, ceaſe to be any divided parties at all.

In the mean time, while there are, let it be remembred that the difference lies among Chriſtians, and Proteſtants, not between ſuch and Pagans, Let us therefore carry it accordingly towards each others, and conſider, our Aſſemblies are all Chriſtian and Proteſtant Aſſemblies, differing in their adminiſtrations for the moſt part, not in the things prayed for, or deprecated, or taught, but in certain modes of expreſſion. And differing really, and in the ſubſtance of things, leſs by meer Conformity, or Non-conformity to the publick rule of the Law, than many of them that are under it do from one another; and than divers that are not under it. For inſtance, go into one Congregation, i. e. a Conforming one, and you have the publick Prayers read in the desk, and afterwards a form of Prayer, perhaps, uſed by the Preacher in the Pulpit, of his own compoſure, before he begins his Sermon. Go into another Congregation, and Prayer is perform'd without either ſort of form, and perhaps the difference in this is not ſo great. It may be the Conformiſt uſes no preconceived form of his own, and the Non-conformiſt may. Both inſtruct the people out of the ſame holy book of Gods word. But now ſuppoſe one of the former ſort read the publick prayers gravely, with the appearance of great reverence, fervency, and pious devotion; and one of the latter ſort that uſes them not, does however pray for the ſame things, with judgment, and with like gravity and affection, and they both inſtruct their hearers fitly, and profitably: Nothing is more evident, than that the worſhip in theſe two Aſſemblies doth much leſs conſiderably differ to a pious and judicious mind, than if in the latter, the prayers were alſo read, but careleſly, ſleepily, or ſcenically, flauntingly, and with manifeſt irreverence, and the Sermon like the reſt: Or than, if in the former, all the performance were inept, rude, or very offenſively drowſy or ſluggiſh.

Now let us ſhew our ſelves men, and manly Chriſtians, not ſwayed by trifles and little things, as Children, by this or that dreſs or mode, or form of our Religion, which may perhaps pleaſe ſome the more for its real indecency. But know, that if while we continue picquering about forms, the life be loſt, and we come to bear the Character of that Church, Thou haſt a name that thou liveſt, and art dead, we may ere long (after all the wonders God hath wrought for us) expect to hear of our Candleſticks being removed, and that our Sun ſhall go down at Noon-day.

The true, ſerious Spirit, and Power of Religion and Godlineſs, will act no man againſt his Conſcience, or his rule underſtood; but will oblige him in all acts of worſhip (as well as of his whole converſation) to keep cloſe to Goſpel-preſcription, ſo far as he can diſcern it. And that, he will find, requires, that in ſubordination to the divine Glory, he ſeriouſly deſign the working out the Salvation of his own Soul, and take that courſe in order thereto, put himſelf under ſuch a Miniſtry, and ſuch a way of uſing Gods Ordinances, as he finds moſt profitable, and conducing to that great end, and that doth his Soul moſt real good. If you are religious, or of this or that mode or way of Religion, to ſerve a carnal deſign for your ſelf, or your party, not to ſave your Soul, you commit the moſt deteſtable Sacriledge, alienate the moſt ſacred thing in the World, Religion, from its true end; which will not only loſe that end, but infer an heavy vengeance. Yea, and 'tis too poſſible to tranſgreſs dangerouſly by preferring that which is leſs, tho' never ſo confidently thought to be divine, before that which is greater, or ſeparately from its true end. You greatly prevaricate, if you are more zealouſly intent to promote Independency than Chriſtianity, Presbytery than Chriſtianity, Prelacy than Chriſtianity, as any of theſe are the Intereſt of a Party, and not being conſidered in ſubſerviency to the Chriſtian Intereſt, nor deſigned for promoting the Edification and Salvation of your own Soul. But that being your deſign, Living Religion will keep your Eye upon your end, and make you ſteady and conſtantly true to that; and to your Rule, without which you can never hope to reach your end.

Now hereupon, ſuch as conform to the publick Eſtabliſhment, and they that diſſent from it, may differ from each other upon a twofold account. Either 1. As judging the contrary way to be ſimply unlawful: Or, 2. As judging it to be only leſs edifying. 'Tis not the buſineſs of this Paper to diſcuſs, who herein judge aright, and who wrong; but ſuppoſing their judgment to remain as it is (which they themſelves however ſhould examine, and if it be wrong rectifie) I ſhall ſay ſomewhat to each of theſe caſes.

To the former, while your judgment continues as it is, 'tis true, you cannot join in worſhip with the contrary minded; but nothing forbids, but you can be kind, converſable, courteous towards them; and your common Chriſtian Profeſſion (beſides the Rules of Humanity) oblige you ſo to be. Yea, and even to converſe with them as occaſion invites, more intimately as Chriſtians, the viſible marks of ſerious Chriſtianity appearing in them.

To the latter ſort it is acknowledg'd, you cannot conſtantly join in worſhip with thoſe of the contrary way; becauſe you ought ordinarily to worſhip God in that way which you judge to be beſt, and moſt agreeable to the divine Rule, (tho' you are not obliged utterly to abandon any for its imperfections or corruptions, that is not corrupt in the very eſſentials:) And that you ought moſt frequently to attend on that which you find to be moſt edifying to your own Soul. As that ſhould be your more ordinary Diet that beſt agrees with you. And that way therefore you muſt moſt conſtantly adhere to, which is moſt grateful and ſavoury to you; becauſe you cannot ſo much edifie by what you leſs reliſh. But your judgment and latitude will well allow you ſometimes to frequent the Aſſemblies with which you hold not conſtant Communion. And if it will allow, it will alſo direct you thereto for a valuable end; as that you may ſignifie you ordinarily decline them not as no Chriſtians, or their worſhip as no worſhip; but as more defective or leſs edifying; and that you may maintain love, and both expreſs, and beget a diſpoſition to nearer Union. And if our Rulers ſhall judge ſuch intercourſes conducing to ſo deſirable an end, they may perhaps in due time think it reaſonable to put things into that ſtate that Miniſters of both ſorts may be capable of inviting one another occaſionally to the brotherly Offices of mutual aſſiſtance in each others congregations. For which, and all things that tend to make us an happy people, we muſt wait upon him, in whoſe hands their hearts are.