CERTAIN CONSIDERATIONS, SHOWING The necessity of a CORRESPONDENCY in Spiritual matters betwixt all Protestant Churches.  
An especial means for effecting whereof, and healing our present breaches, would be a NATIONALL SYNOD.  
By John Dury.  
FIDE JVSTVS VIVET  
DEUS PROVIDEBIT  
RY   printer's or publisher's device 
Printed for Wil Hope, Anno Dom. 1642.   

Certain Considerations, showing the necessity of a Correspondency in Spiritual matters betwixt Protestant Churches.  
THere be three heads of reasons, by which the absolute necessity of a Spiritual Correspondency in religious matters betwixt Protestant Churches may be made apparent, which are these:  
First, the truth of their Religious profession of Christianity doth oblige them to intent a mutual Correspondency. Secondly, the condition of the Churches should strongly induce them speedily to settle it one with another: And thirdly, the danger of the public states should move them to maintain it constantly, when once it is settled.  

Of the first.  
In the truth of our Religious profession of Christianity, we should consider the things wherein it doth consist; the end wherefore God giveth his graces, for which we should make use of the same, and the means by which we may attain to this end.  
The truth of Christianity consisteth in the soundness of the Doctrine, & in the holiness of the life of the Professors, Tit. 1.1, 3, 8. To maintain & advance both these, Protestants are obliged one towards another, by the communion of Saints, whereof they make profession in the Symbol of the Apostles. But the communion of Saints is not only the conjunction of believers in faith, and hope, and hearty prayers towards God one for another; but also a real endeavour to communicate the graces which God hath bestowed upon every one severally, to each other in common, by a charitable care to provoke one another unto love, and to good works, Heb. 10.24. which cannot possibly be done, except a Correspondency for maintaining of Truth and Holiness be intended: Therefore such a Correspondency is absolutely necessary to be intended; and if it be not intended, the communion of Saints is broken, and the truth of Doctrine, with the life of Holiness, will suffer loss and damage thereby, and God will infallibly require such a loss at the hands of those which are causes thereof, or do not hinder it when they may.  
The end wherefore God doth give the graces and gifts of his Spirit, is, that the Members of the body of Christ should profit thereby one towards another, 1 Corinth. 12. 7. and that they should trade therewith, to gain more graces, Luke 19 12, 13. Matth. 25.14. But it is no more possible to do this, without an intention of maintaining an intercourse of Spiritual Correspondency, than it is possible for the members of the body, which are not knit together by joints, sinews, and veins, to convey blood and nourishment one to another: Therefore a course of Correspondency is absolutely necessary to be intended; or, if it be not intended, and put in practice, God's intention, in giving his gifts unto his Church, is not fulfilled, and he may, and will justly deprive such of them as make no good use thereof.  
The end, to which we should use God's graces, is the glory of God, 1 Corin. 10.31. and our mutual edification, 1 Corin. 14.26. and Rom. 14.19. and 15.2. These two ends are subordinate one to another: For, God cannot be glorified otherwise by us, then by this, that we bring forth much fruit one towards another, John 15.6. and Matth. 15.6. because our good cannot reach to him, as David saith, Psal. 16.2. but to the Saints that are in the earth, and to the excellent Ones, in whom should be all our delight, ibid. ver. 3. But it is not possible to intent this communication of our goodness unto the Saints, by the endeavour of mutual edification, except we use means to know one another's condition, of which, the chief is a constant course of mutual intelligence and correspondency: Therefore a settled Correspondency is wholly necessary to be intended, if we will not deprive God of his glory, and his Saints of the interest which they should have in us by the right use of our talents.  
The means by which this end is to be attained is, to endeavour to keep the unity of the Spirit in the bond of peace, which we are commanded, and by many reasons exhorted to do, Ephes. 4.3, 4, 5, 6. Now this endeavour, because it is the immediate effect of true charity, therefore it is the true means of mutual edification: For only charity is that which doth edify, as may appear clearly by 1 Corinth. 8.1. and Chapt. 13. Ephes. 4.15, 16. Now charity cannot be maintained, except there be an endeavour to know one another's estate; nor can the unity of the Spirit be kept or sought for, without this same care: Therefore a Correspondency for mutual intelligence in Spiritual matters, tending to unity and peace in the profession of the truth, is a thing absolutely necessary to be intended by those that make sincere profession of the Gospel; or, if they intent it not, it is apparent they neglect a fundamental duty of the life of Christianity, because they make no use of the chief and only means of mutual edification, wherein God is chief glorified.   

Of the second.  
If we look upon the Churches, and consider, as we ought, seriously the lamentable estate wherein they are, the causes thereof, and the issue which is likely to follow, if God doth not prevent the same, it will evidently appear, that a mutual and brotherly Correspondency for maintaining of truth and peace is most absolutely necessary to be speedily settled, for public edification of that which is already decayed, and of careful preservation of that which is yet entire, from inevitable ruins in time to come▪ And to make this clear, the Churches should be considered, as they stand in relation one to another within themselves, and as they relate their common adversaries, who watch over them for their destruction.  
In respect of themselves, as they stand within themselves, their case is fearful and deplorable: for it is most evident, that they are not only strangers one to another, and care little or nothing one for another in any Spiritual public ways, which is a great breach of charity and holy communion, for which they have deserved, and deserve still the judgements which are come, and will (if prevention be not used) further come upon them; but they are at variances in great & weighty matters, and by their variances and disputes, they are become full of partialities, of sidings, and of oppositions one against another, so that some of them have studied the overthrow of others, which is a miserable and deplorable case, when it falleth out amongst brethren, and chief then, when God and his Gospel is so highly dishonoured thereby, as by these controversies of Protestants it doth appear he is; for what is more miserable, than that men should become as it were mad to devour one another, and that every one should eat the flesh of his own arm, Manasseh Ephraim, and Ephraim Manasseh, and these two against Judah? and what is more deplorable, then to see all the excellency of Jacob turned to a reproach and byword amongst the profane adversaries of truth and godliness? and the whole fruit of the glorious profession of the Gospel of peace, to become the bitterness of gall and wormwood to those that should reap sweet comforts and salvation thereby? is not this most miserable and deplorable? and yet this is the very case of Protestant Churches within themselves: for they snatch on the right hand, and are still hungry of one another's flesh; and eat on the left hand, and are not satisfied.  
Now if this evil be not remedied, it is most apparent, that they will at last destroy one another: For, A Kingdom divided within itself cannot stand. But to find a remedy hereunto, there is no possibility, except some course of amiable Correspondency (which should be settled speedily amongst them) be used for the healing of present breaches, whereby they tear their own bowels in pieces, and for the prevention of future causes of divisions and distractions amongst themselves.  
The healing of present breaches can be but three ways intended.  
The first is, by labouring to suppress injurious, notorious, and public scandals, raised against one another, which prepossess the minds of parties, and inflame them to vindicate practices more and more.  
The second is, by disposing their minds towards reconcileable intentions; which may be done by rectifying their mistakes concerning each other, by setting them in a right way of writing, and treating of Theological matters without passion and prejudice, and by suggesting unto them impartial ways of proceeding, whereby a full reconcilement of differences, and the unity of the Spirit may be by God's grace obtained in due time.  
The third is, by procuring a Synod of Protestants, wherein their Brotherly love and reconcilement may be settled by a firm league of duties to be intended for their inward mutual edification in future times, and for their joint outward propagating of the Gospel unto all that are ignorant thereof.  
These three ways of healing breaches, as they are most necessary, so they cannot possibly be intended without a speedy settlement of Correspondency and entertaining of Intelligence by some, that may make their address, and have access unto all parties to work these matters upon them by ways void of all exception and partiality: and therefore a settled Correspondency for mutual Intelligence, in respect of these things, is absolutely necessary. And if it be not intended, but slighted and hindered, certainly the guilt of the ruin of Protestant Churches will fall heavy upon those, who give occasion to stop the intercourse of such a Correspondency.  
The prevention of future divisions and distractions is necessary to be thought upon; not only because naturally our inbred corruption doth beget in all humane societies, but chief in those which concern Religion, the seeds of strife, by reason of the pride, the ignorance, and the passion of self-seeking conceits of some which trouble all; but also, because these breaches and divisions will continually grow worse and worse, and come to the extremity of imbitterment: so that they will be past curing in short time, if no course be taken to stop them speedily. Now it is most evident, that no course can be taken, except a settled intercourse of Intelligence betwixt the leading men of the Churches be brought to pass; and this cannot be brought to pass, without the upholding of a Correspondency: And therefore a Correspondency is most absolutely necessary to be speedily settled.  
In respect of their adversaries which watch over them for their destruction, their case is very dangerous, and exceedingly to be feared. There be two sorts of common adversaries: some are crept in from without amongst them, who make it their work to foment their divisions, and cast in bones amongst them to keep them at perpetual variance; as is most clear by doleful experience both in Germany and elsewhere. And others stand without, laying new plots, if the old should fail, and maintaining the old ones so long as they can possibly, by all manner of Emissaries and Practices, and with much cost of Bribery and Correspondency, whereof a little Volume could be written, if need were, but because this is no less evident to all that have eyes in their head, than the Sun is at noonday, I shall not need to enlarge myself; chief, seeing already something hath been written of this matter not long ago: and seeing by daily experience the Practices and Plots from without are discovered more and more, with an evident sequel and coherence which they have towards another.  
Now, seeing the Papists, though many ways amongst themselves divided, yet, as common adversaries to Protestants, concur and join fully with indefatigable pains and diligence, both to undermine the fundamental Constitutions of the Churches inwardly, and to assault them outwardly to disturb their peace; and both ways to work out correspondently, not without great cost and expenses, their most dangerous plots and attempts, which infallibly will bring protestancy to ruin, if no common course be thought upon, and concurrently followed to prevent the same. Now no such course can possibly be taken and followed by way of concurrence, without a settlement of some Correspondency to that effect betwixt the Churches: Therefore this settlement of a Correspondency is absolutely necessary. For if we know, that the enemies of the Churches, and of the Gospel take a common course to oppose the same, & yet take no thought of any common course, to maintain both these in safety against their devices, it is evident, that they will work their ends, and that we wittingly and willingly suffer ourselves to be overthrown, and the Gospel to be extinguished. If then these ends and machinations of theirs be known to any Protestants, who study not to resist the same, it is apparent, that such are guilty not only of their own blood, and of the blood of their Brethren in all the Churches; but also of the detriments which may befall unto the profession of the Gospel. From all which evils that I may approve myself free, and be found guiltless in the presence of God, I have thought good thus to bear witness of these things, that I may procure, so fare as in me lieth, the necessary and only remedy of imminent dangers, and that it may not be neglected any longer, if possibly it may be used.   

Of the third.  
It will be altogether needless to make in this place any description of the weakness and tottering estate of Protestant Princes and Commonwealths, to show in what case they are by reason of these troubles; but it will suffice in a word or two to point at the true causes of their miseries, and the lamentable issue, which in all humane appearance will follow thereupon, if no prevention be used. The true causes then of the weak estate are none other, but their inward divisions, chief for matters of Religion, which have in matters of State not only distracted continually their actions, so that, by reason of jealousies concerning Religion, they never could join in Counsels together for mutual preservation; but also this hath made some of them to help forward their neighbour's overthrow: For, seeing all the commotions of States in this age are originally sprung from the differences of Protestants and Papists in Religion; and seeing the only aim of the Pope and of his Agents is, and hath been, to root out the Heretics, that he may reduce all again to himself, by settling Ecclesiastical affairs according to his own Laws (to which nothing is so opposite, as the profession of the Gospel) therefore he hath used all means and ways to trouble the Protestant States, and hath brought these wars upon them to weaken their strength, and make them and the profession of the Gospel to become contemptible: for, perceiving that the flourishing Estate of Protestants did spread the light of the Gospel exceedingly abroad; and that by that light, as well the gross errors of his Doctrine, and ignorance of his dumb Idol Clergy, as the Tyranny and superstitiousness of his Ecclesiastical Antichristian Government was discovered more and more, and in the end would be brought to nought: therefore, to keep his Throne and Kingdom from falling, he hath set his wit and strength a-work to make divisions, and increase strife amongst Protestants, by flattering some, persecuting others; and finding them sufficiently of themselves disposed and inclined thereunto, he hath brought his ends so fare about, both in Germany and elsewhere, partly by the Lion's ways, and partly by the Foxes; that if the seeds of Ecclesiastical divisions, which give him all his advantages, be not taken away, there will never be any possibility of preventing a total desolation of these Churches and States. Now these seeds of division cannot possibly be removed without some Correspondency, tending to settle Protestants in a joint course of professing the Gospel, for the better propagating thereof unto God's glory, and for their mutual preservation against these his violent and subtle attempts: And therefore in this respect also a course of Correspondency should be maintained constantly, and countenanced by civil authority, for a concurrence in Spiritual matters betwixt the godly Divines of the Protestant Churches, that the truth, wherein all agree, may be confirmed and supported by Authority to last unto future ages; and the differences, which cause their inward distractions, may be reconciled, so fare as possibly can be done by print, or public amiable treaties, whereunto the settlement of a Correspondency, and some agency amongst them to this effect is absolutely necessary.   
FINIS.