THIS is to let you know, Re­verend Sirs, how sensible I and our Brethren are of the great Change we perceive in your Pulpits: that whereas sometime since, nothing was heard from thence but Thunder against Dissenters, with the ter­rible Noise of their Spirit of Obstinacy and Disobedience, of Rebellion the Sin of Witch­craft, of their being Schismatics against the True Church; and that nothing was so proper to reduce them into a Christian Temper and within the Pale, as the se­vere Execution of the Laws, as Summon­ing to the commons, Seising and Impri­soning, &c. Now all this Storm is clear'd up into a perfect Calm, and instead of Force and Rigor, we hear nothing now but of Fair Invitations, and most Obliging Calls to a Peaceable Ʋnion; there being now no Difference to be heard of betwixt us, but only of a Few Indifferent Ceremo­nies, [Page 2]and that otherwise, We are all Joint-Members with You of the same Church. This Change, I say, We are all very Sensible of. And as for a Ʋnion and a good Correspondence, you may be as­sur'd, we are all so in love with Ʋnion and Peace, that we could heartily wish, to see all Christians at this day, as they were in the time of the Apostles, of One Spirit, and of One Mind. But you know what has hinder'd us hitherto from Joyning with Your Church; We have always suspected You for Papists in Masquerade; The ma­ny Ceremonies You have retain'd, Your Crosses, and Altars, and Tapers, and Sur­plices, and Bowings; Your Confessions and Absolutions, and Mass-Forms of Prayer, &c. have oblig'd us to these Thoughts; and that tho' you pretend to have left Babylon, yet by the Rags and Livery you brought along with you, we could not but still suspect you of her Retinue.

Of late indeed you have given us some Reason to change our Opinion; whilst Popery making some approaches to you, and even standing at your Doors, you have given her such Sour Entertainment, and treated her with so much Severity, as if in reality you had no Kindness for her. This, I say, is some Motive to us, to change our former Opinion of you, And yet on the other hand, I see so many Deceits in Villanous Man, that I cannot tell how, but to be Jealous still. I fear Your Religion, may, like the Weather, have its different Seasons and Returns. And as sometimes the Dissenters from the Influ­ence of your Church, lie under a severe and nipping Winter, and at other times again enjoy a warm and inviting Sun­shine; so you may be as changeable in respect of the Papists too, sometimes for 'em and sometimes against 'em; and yet be the same Old Church of England still, like the Sun, which making different Seasons and Changes in the Year, yet ne­ver changes it self. And this Considera­tion do's not leave me without some Fears and Jealousies. I apprehend you have a way of promoting Popery, and yet being against the Papists; and that if we joyn with you, we may be instructed in real Popery, whilst we are taught to hate the Papists; and if so, I do not see, but it would be the same thing to joyn with the Papists, as with you.

This Jealousie of mine has been strengthned of late by some of your Wri­tings, and most especially by one, which appear'd lately, Entitled, An Answer to the Compiler of the Nubes Testium, where­in the Author, whilst he severely lets fly against the Papists, do's at the same time maintain and propagate such Doctrins, as I have ever look'd upon, as the very Es­sence and Groundwork of Popery. You'll give me leave to make a short List of such as I have observ'd in the perusing that Book; and then if you will give me your Opinion, and let me know, whether really they are conformable to the Doctrin of your Church, 'twill serve as a Light to direct us, what to do, whilst you invite us to joyn Communion with you.

First then he says, (p. 8.) That he can grant, that the Bishop of Rome is the Suc­cessor of S. Peter. 2. That that See is the Center of the Catholic Communion, while possest by an Orthodox Bishop. 3, That who­soever Separates himself from it professing the true Faith, and possessed by a Catholic Bishop, is guilty of Schism, (p. 37.) 4. He doubts whether there be really any Comro­versie about Tradition, betwixt the Church of Rome and the Church of England. 5. That the Tradition of the Catholic Church is to be receiv'd. 6. That by Tra­dition we receive the Holy Scriptures, and know how to separate the Scriptures from Apocryphal or Supposititious Writings. 7. That he is willing and ready to receive any Doctrin not written, that hath as perpetual, unanimous, and certain a Tradition as the Scripture; and that he only waits for the proving this, and then be is ready to em­brace all the Doctrins of Popery, (p. 38.) [Page 3]8. That there is no necessity of express Scripture for the Constitutions and Pra­ctices, which his Church enjoyns, in order to the more regular and decent Service of God, (p. 41.) 9. That the Tradition of An­tiquity is highly useful and necessary for the Interpretation of Points of Faith, (p. 43.) 10. That he Honors the Saints, in observing Days in honor of them: And seems to grant all that is produc'd in Nubes Testium upon that Subject, viz. In visiting Churches in honor of the Saints, whose Me­mory is there preserv'd; in assembling toge­ther in honor of the Saints, and Celebrating their Memory with a Religious Solemnity, so to be partakers of their Merits. 11. That it is generally piously believ'd, that the glori­fi'd Saints do Intercede for the Church Mi­litant, (p. 49.) 12. That the Honor, which in Primitive Times was paid to the Memories of Saints, was nothing but what was highly just, and that herein they are Imitated by us, says he, as well as by any other Christians, (p. 50.) 13. That the Fathers kept the Relics of Saints with Re­spect and Veneration, and believ'd that God often wrought Miracles by them, and they might do it too, says this Author, (p. 51.) 14. That the Fathers practis'd Praying for the Dead; and own'd it as advantageous to the Souls departed: Every word of which we freely grant, says this Author, (p. 53.) That the Fathers in the First Ages us'd Oblations and Prayers for the Dead, no body denies, says he. We do confess withall, That these Prayers were offer'd up also for pardon of Sins, (p. 65.) 15. That it is the Opinion of his Church, that Christ's Body is really present in the Eucha­rist, (p. 66.) 16. That that Consecrated Food is the Flesh and Blood of Jesus Christ.

These are some of the Points, which I observ'd in reading that Book; and here for a better understanding, I desire to know of you, Whether these are truly and really your Doctrine. The Book, I see, has the Standard Mark; 'tis Li­cens'd by the Archbishop of Canterbury's Chaplain; and so must be suppos'd to contain nothing, but what is agreeable to your Church. And if so, how can we choose but be Jealous of your Calls to Ʋni­on, and Fair Invitations, whilst we see you holding out Reformation in one Hand, and so much Popery in the other? What means your so Good Opinion of the Pope; of Tradition, of honouring the Saints; of their Intercession for us; of honouring their Memories or Monuments; of owing a Respect and Veneration due to their Re­lics; of allowing Prayers for the Souls de­parted, as advantagious to them, and for the Pardon of their Sins; of believing Christ's Body to be really present in the Sa­crament, and that it is his Flesh and Blood? What means, I say, all this? Is this the Doctrine of your Church, to which you invite us to joyn? If it be, I must tell you plainly, You are the Men, I always took you to be, if not Papists altogether; at the best, but like those Imperfect Ani­mal's of Aegypt, which beginning to move out of Mother-dirt, are left unfinish'd, and in Colour, and Scent, and the greatest part are nothing but Mother-dirt still; and into it do naturally return. For my Part, if I could come so near Popery as this, I should make no Difficulty of taking t'o­ther Step. For 'tis thither all this do's naturally tend.

What we desire therefore is, That in all your Exhortations to Ʋnion, you would suppose us to be rational Men, and not willing to do any thing, till we see and know what it is we are to do. If you would have us Ʋnite, let us know, to what we are to unite; give us a Scheme of your Doctrines, of your Practices, to which you expect our Submission and Assent. And when we have this before us, upon Consideration, we shall be better able to know what to do. And particularly, as to the Points above, if they be according to your Church, tell us so: If they be not, be plain with us, and condemn them. Who knows but the Author of [Page 4]these Positions may be some Jesuit in Dis­guise, who under a Feign'd Shew of de­feating Popery, designs nothing more than to promote it?

One other Point I desire you to add to these, which is that mention'd by Dr. Til­lotson, in his Sermon at Whitehal, April 4. 1679. p. 17. Where he says, That Pri­vate Persons in understanding obscure Texts of Scripture, and the more difficult Points in Religion, must rely upon their Guides: Because in these Cases, says he, every Man is not capable of judging himself, and therefore he must necessarily trust others: and likewise submit to what is determin'd and establish'd by public Consent and Authori­ty, unless upon clear Evidence of the Falshood or Unlawfulness of it: And in Case Men be perverse and Disobedient, Au­thority is Judg, and may restrain and punish them. To this Point I desire you to speak clear and plain, that so if we come to you, we may know, Whether in any Points of Religion, we must necessarily go blindfold, and rely upon others: And that if we cannot submit to all that is deter­min'd by your Authority, we must be un­avoidably restrain'd and punish'd. This Point is of some concern, because this trusting to others Judgment in Matters of Doctrin, joyn'd with that of Tradition abovemention'd, which authorises Consti­tutions and Practices without any Authori­ty of the written Word; we can easily foresee, whither they lead; what is there that may not be impos'd upon us, upon these Principles; Whilst we in the mean time, must be oblig'd either to submit, or else be punish'd as perverse and Disobedient? Be positive in laying open these things to us: Let us know, which are the Difficult Points, which we must necessarily trust to others, and how many they are; that so we may know the End of our Belief.

We desire Satisfaction in these Par­ticulars, and when this is done, we shall know better how to follow your Calls. You'l pardon this Importunity, and in a Friendly Answer consider our Circum­stances; make things as favourable as you can; and above all things remember, That to hear little of Trusting, and less of Punishing, will be most acceptable to,