The Interest OF ENGLAND IN THE Protestant Cause.  Zach. 4.6. 
Not by might, nor by power, but by my Spirit saith the Lord of Hosts.  Isa. 59.19. 
They shall fear the name of the Lord from the West, and his glory from the rising of the Sun: When the enemy shall come in like a flood: the Spirit of the Lord shall lift up a Standard against him.  
LONDON, Printed in the Year, MDCLIX.   

The Interest OF ENGLAND IN THE Protestant Cause.  
THe Duke of Rohan in his life time a wise Statesman, an excellent Captain and a zealous Protestant did write a Solid discourse, to show the Interest of the States of Europe, wherein upon most rational grounds, he doth make it appear, that the Interest of England is to make a third party in Europe, upon the Protestant account, to balance all public affairs and State-transactions between France and Spain: and doth assert that if the State of great Britain doth not divide and weaken itself by civil controversies; no foreign State can molest it: but it will be able to uphold the persecuted Protestants every where, and balance the powers of Europe so between France and Spain that neither of them shall become too potent to sway the affairs of Europe Monarchically for their own ends; which is the constant design of those two opposite Nations.  
His discourse will be found by all that read it very rational and clear; but he only reflects as a S ates-man upon the outward circumstances of humane affairs, and the ways which Policy doth suggest to balance power with power, and treaties by treaties, and correspond eyes by correspondencies, concerning the transactions which are between States: and by these means he would have England to interpose in all public affairs to make itself considerable; wherein he stands up for the honour of England, and the advantage of the Protestant cause as a State's man in matters belonging to his clement: But there are other matters of far greater weight, concerning the interest of England in the Protestant cause, than any he doth mention or could speak of in his time; which now ought to be taken into consideration, not so much upon a State, as upon a true Christian account.  
For the Protestant Cause (if rightly understood) doth not rely upon such State transactions as he doth mention, but is bottomed upon matters of a higher nature; which few States men understand or regard; for they measure all things in the balances of Power and Policy as they may tend to the settlement or unsettlement of their present greatness, or to the furtherance or hindrance of their future designs. But the Protestant Cause (if rightly understood) is not so much upheld and propagated by the balance of power and policy as of Righteousness and of Truth manifested. By the balance of Righteousness the liberty of Christians is maintained, that the Tyranny of power may not make them slaves to the lusts of men, and by the balance of Truth (which is the Word of God) the understandings of Christians are enlightened to discern pernicious errors to avoid them, and their wills directed to follow the ways of Godliness wherein their strength doth lie, to advance the Kingdom of Christ in their generation.  
For whereas all the States of the world do mind nothing else but their own greatness, in might, in honour, and in riches above their neighbours: The Protestant Cause doth aim at nothing properly but at the greatness of Jesus Christ, that his Kingdom of Truth, of Righteouseness, of Peace, and of joy in the Holy Ghost may be exalted and set up in the hearts of all men, above all other advantages of might, of honour, or of riches: So that the Protestant Cause is not to be taken for a Combination of worldly powers in a league to oppose the Papists by outward might, but to be a conjunction of heavenly powers, that is of spiritual virtues and grace to be held forth in the way of impartial Christianity, whereby the Kingdom of Satan (which Popery doth uphold) will be at last made manifest and overthrown.  
And to bring this to pass, the means which God hath ordained to advance the Kingdom of Jesus Christ, is to be set a work in a Gospel's way; which is none other but the Communion of Saints in spiritual concernments of Truth and Righteousness. And this Holy Communion cannot be entertained without a Religious correspondency to maintain and propagate the common Interest of the souls of men into Christ's Kingdom, which is the proper work of the Protestant Cause, and aught to be the main design of those who are obliged to prosecute the same.  
And although all Protestants as such are all equally obliged to mind unanimously the advancement of this Cause; yet I conceive that the godly party of these Nations, are more than any others strictly and solemnly obliged thereunto: & that therefore they ought more than others to lay it seriously to heart, and to act therein more directly and professedly, that is, to lead other Protestants in the way for the discharging of their duty.  
The reasons which move me to hold forth this assertion, I have thought expedient, at this juncture of time, wherein the great Assembly of the representatives of the Nations is met, to lay open; that such as are sober minded, godly, wise, and conscionable Christians, who are entrusted with the great concernments of these Nations; may be put in mind of the engagement which before God and men doth lie upon them; And that there may be no mistake of the true aim of this discourse: the thing to be made out and insisted upon is this.  
That all who are godly and faithful in the three Nations are bound in Conscience before God and towards all the Churches of Christ jointly to intent a Religious correspondency with foreign Protestants, that the Kingdom of Christ in this our generation may be advanced by the communion of Saints, which we are more strictly bound to prosecute towards other Churches, than other Churches are unto us. Nor is the State itself, for so far as it is a Christian State, free from this engagement.  
And to prove this I shall first consider the engagement of the Godly, and then of the State as Christian.  
The engagement of the Godly will appear from three grounds.  
First, from the truth of the Christian Religion whereof we make profession.  
Secondly, from the sad condition wherein all the Churches are at present.  
Thirdly, from the designs of the adversaries and their attempts to ruin the Protestant Cause.  

Of the First.  
THe Truth of the profession of Christianity doth oblige all that are Godly to maintain a Religious correspondency with their Brethren of the same profession in three respects.  
First, in respect of the substantials wherein the Truth of the profession doth consist.  
Secondly, in respect of the ends for which the gifts and graces of God are given to us, and received by us in the profession.  
Thirdly, in respect of the means by which these ends are attained.  
1. The substance of the profession doth consist in the soundness of the doctrine of Faith and in the holiness of life of the professors, Tit. 1.1, 3 9 and 2.11, 12, 13, 14. and those that make profession of Christianity are obliged by the special command of God to maintain and advance both these one towards another, 1 Pet. 4.10. and towards all men, Mat. 5.16. by the Communion of Saints, which consists not only in the conjunction of believers to strive together for the Faith of the Gospel, Phil. 1.27. Judas. 3. But also in a real endeavour to strive one for another in prayers, Ephes. 6.18. And by the conjunction or rather communication of their gifts and graces to provoke one another to love and to good works, Heb. 10.24. Now such endeavours as these cannot possibly be put forth by any, except they maintain some Religious correspondency one with another to that effect; therefore such a correspondency is absolutely requisite to be intended and upheld between all the Godly of these Nations, and their neighbour professors of the Truth; And if we mind it not, it is evident that we come short of a Fundamental duty, and fall under the guilt of breaking the Communion of Saints; of neglecting the fight for the Faith, and of carelessness to provoke one another unto love and good works, which God will certainly require at our hands if we continue so to do, having so great cause and so many and fair opportunities to do otherwise.  
2. The end for which God doth give the gifts and graces of his Spirit unto the Saints; is, that the members of the Body of Christ should profit thereby one towards another, 1 Cor. 12.7. and that they should trade therewith to gain more graces for themselves, Luk. 19.12, 13. Mat. 25.14. But it is no more possible to do this without maintaining an intercourse of Spiritual Correspondency one with another, than it is possible to the dis-jointed members of a natural body, to convey blood and nourishment each to other. Therefore a course of Religious Correspondency is absolutely necessary for this cause also: And if this be not intended, God's aim in giving his gifts unto his Saints and Churches is not fulfilled, and he will certainly deprive such of the gifts which they have received, who continue under the guilt of not making a right use thereof. For if the end of God's giving should be answered by our receiving, than we are bound in Conscience to receive grace only for the advancement of his Glory, 1 Corinth. 10.31. and of our mutual edification, 1 Cor. 14.26. and Rom 14.19. and 15.2. And if these two ends are so subordinate one to another, that God cannot be glorified otherwise by us, then by this, that we bring forth much fruit one towards another, John 15.6. (for 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 ought to be all our delight, Ibid. ver. 3.) than it will follow that the main use of all grace, is the improvement thereof towards others. But it is not possible to intent this improvement of our goodness towards the Saints for mutual edification, except we use means to know one another's spiritual condition by some course of spiritual Correspondency; Therefore such Correspondency is wholly necessary to be settled and entertained, if we will not deprive God of his glory, and the Saints of the interest which they should have in us by the right use of our Talents towards them.  
3. The means by which these ends are 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 being the effect immediately flowing from Charity which is the chief edifying grace as appeareth by, 1 Cor. 8 1 and chap. 13. per tot urn, and Ephes. 4.15, 16. And seeing Charity cannot be maintained, nor edification advanced, nor the unity of the Spirit upheld, except there be an endeavour put forth to take notice of one another's state; 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 amongst such as intent sincerely to uphold the Truth of the Gospel-profession; or if they intent it not, it is evident that they come short of the Fundamental duty of the life of Christianity, by neglecting the means of mutual edification wherein God is chief glorified, and such as continue in this neglect, and order not their way aright in the profession of the Gospel, shall never see the salvation of God, Psal. 50.23.   

Of the Second.  
THe present sad condition of the Churches comes under a twofold Consideration, the one is in respect of their unacquaintedness with one another's state; the other is in respect of the opposition at which they are to cross one another in their ways.  
If the Protestant Churches though agreeing in the same Faith, and in the Rules of order be considered as unacquainted with one another's state, and consequently at a distance in their minds one from another: Two evils arise from thence; First they not only make void the Truth of the holy profession by the neglect of the Duties belonging thereunto whereby the name of God is dishonoured, their own mutual edification hindered, and the glory and comfort of that unity which should be amongst them in the manifestation of love and holiness, is darkened: But by this means they being at a distance and dis-jointed from each other are void of that care which the members of Jesus Christ should have one of another for their mutual good, and become liable to all the inconveniencies which are incident unto a solitary condition whereof Solomon gives us briefly the heads, Eccl. 4 9, 10, 11, 12. which are the want of help in bad occurrences, want of encouragement and counsel in good enterprises, and want of defence in cases of opposition. Therefore saith he, two are better than one for they have a good reward for their labour, ver. 9 The meaning is for their joining in labour, and this good reward is their freedom from the forenamed inconveniencies which one that is alone is subject unto. For saith he, woe be to him that is alone, when he falleth there is none to help him up, ver. 10. that is, if a mischance happen or he lie under it, there is none to remove it. And again if two lie together they have heat, but how can one alone be warm, for 11. If two lay their heads and hearts together in one design, to contrive it or put it in execution, they will warm one another's affections and resolutions, but one alone can add nothing to his own wisdom, courage, or strength: and then Solomon saith, if one prevail against one, there are two to withstand him, ver. 12. That is if an adversary assault one alone he may be overcome, but if there be two to make resistance, the adversary is not like to prevail, and then a threefold cord is not easily broken, ver. 12. This is the advantage of joint labours which a solitary working is deprived off, as this is true in a single person, so we may say of single bodies or solitary Churches: Woe to the Churches that are alone, for if they fall into scandals or divisions, there is none to help them but they crumble away to pieces within themselves of which we have too too many sad experiences; and if a Church alone would advance any good work, it can do it but coldly and without effectual zeal, and this also is no less evident; and if any adversary set upon any of them being alone, 
In vita agricelae.  they may be conquered dum singuli pugnant (saith Tacitus) universi vincunctur; he saith it of the British Cities whilst every one fights singly, all of them are conquered, what he said of the Cities we say of the Churches, their want of correspondency and communion in their spiritual warfare, to join together in the fight for the Faith of the Gospel, doth expose them to be conquered by the power of Antichrist, and it is observed that Popery never prevailed more since the Reformation then now it doth. By all this it is apparent how necessary the Association and Correspondency of Churches is, and what danger they put themselves and the whole body of the profession to, who love to stand and walk by themselves alone, and if it be both good and pleasant for Brethren to dwell together in unity, Psal. 133. ver. 1. and so good that all spiritual graces (such as were typified by the anointing of Aaron) ver. 2. and all temporal plenty (such as the dew of Hermon doth bring with it) do follow thereupon; and if it hath the rich promise of a blessing for evermore to be commanded there where Brethren dwell together, and dwell in unity, ver. 3. than it will follow undeniably, that where they dwell not so together but are dis-jointed and without any mutual correspondency, there can no such blessing be expected, which woeful experience doth speak aloud unto us. It will be needless to be large upon this theme of solitary walking to show the inconveniencies that arise thereupon; there is none so void of all sense and reason but he doth see and feel the same.  
But if the distance and unacquaintedness of Brethren doth bring such inconveniencies up n them, what will their opposition and walking cross to one another's welfare do? Nay, what hath it not done already? We may truly say that there is nospiritual nor bodily evil befallen to the public state of Protestants, but their cross walking to one another hath either occasioned it, or aggravated the will thereof, and this is the more to be lamented and blamed, the less cause there is in their profession for such opposite walking: for if any will but look upon the rules of that faith and obedience which all parties do professedly own, it will seem contrary to all common sense and reason that they should be opposite one to another, for it may be wondered at, how it falls out amongst intelligent men, that their understanding in fundamental matters of Faith being so fully consonant, their affections should be so far dissonant: and again in matters of duty, their conscience being for the main, bound up to one and the same Rule, which is the Word of God; how they should be at so much division and strife about the application of that Rule unto lesser matters. Furthermore it is no small wonder unto me, that they having the Oracles of God, and therein two Rules of scriptural Interpretation prescribed, viz. the Analysis of the Text, and the Analogy of Faith; that the scholastical way of handling Evangelicall debates should be so much in use, and that in the debates about the depth of secret and unsearchable mysteries (which all sides confess to be such) there should be so much Animosity. And lastly, that where the substance is agreed unto, and in the outside of profession only, there is some difference about prudential and circumstantial matters of Order, Discipline, and Government, there should be so little condescension and mutual forbearance made use of; notwithstanding all the acknowledged precepts and duties of Christian charity, and long suffering for mutual edification. Now that from this unreasonableness of division, and the great want of moderation and discretion, in managing the same, scandals and offence should infinitely be multiplied amongst the Churches is no wonder at all; for how can it be otherwise, when all charitable thoughts are laid aside, and no bowels of compassion by reason of humane frailties entertained, but that all manner of provocations to offences will on all hands be both given and taken; whence prejudices will continually be more and more heightened, and the Spirit of strife will (as we see it doth) carry on the parties to embrace in their opposite courses, worldly Interests of a contrary nature, that they may cross each others advantages: by which means the world takes insensible possession of the hearts of Professors which makes them for the most part mind more the formality of their partial way, than the simplicity of the Gospel, and the power of godliness: so that the life of the spirit (though much pretended unto by some, and not altogether unknown to others) cannot break through to work any sensible effects of holiness and spiritual edification; but all the means thereof, and the ways of holy communion being either neglected or obstructed, and the profane world observing our miscarriages, the way of Truth and Holiness is evil spoken of by them, and the name of God is blasphemed for our sakes.  
Now to remedy these evils, and to draw the Churches to some principle or degree of spiritual unity, that the wrath of God may be prevented (which may justly suffer us to devour one another, till we be consumed one by another, or the Candlestick removed from us all) let us mind but one Apostolical rule to be put in practice amongst us, whereof the equity is altogether undeniable; and there may be yet some hope of our preservation in store. This Rule is given to the Philippians to heal the breach which was between the Jews and Gentile Believers about the matter of Circumcision, and it is this: It ye be otherwise minded, God shall reveal even this unto you; nevertheless whereto we have attained already, 
Phil. 3.15, 16.  let us walk by the same rule, let us mind the same thing. If then we could be so happy, as to be able to persuade the Churches to observe this part of the Rule, one towards another: First, namely to bear each with others imperfection in knowledge, till God reveal further his Truth, and then if in the mean time they would own another in that whereunto they have already attained; and therein walk by one Rule, and mind the same thing: that is, intent that good towards others, which they would have others intent towards them; the mischief which through the neglect of this duty is like to ensue might be prevented; but how to make the Churches sensible of the necessity of observing this Rule and precept, is scarce imaginable, except some godly party would professedly own this as a duty towards them all in common, and undertake to provoke them by some Religious way of Correspondency to a reciprocal practice thereof. Which at this juncture of time none can do so advantageously nor is bound to do so carefully as the godly party which appears in England. Therefore again such a Correspondency is absolutely necessary for the Churches upon this consideration, namely to preserve them from the forenamed evils of their homebred distempers, and from the wrath which undoubtedly will follow thereupon, if they continue therein.   

Of the Third.  
THe endeavours of the adversaries of the Protestant Cause are of three sorts, according to the Principles and inclinations of those that are opposite unto it.  
The first sort are the Profane and Hypocritical Professors who are within their own bosom and betray the Cause.  
The second are the open Atheists and mere Politicians who being oft times in places of power in the State; despise and neglect all matters of Religion.  
The third are the Papists who commonly take hold of the advantages which both these forenamed adversaries give against the Cause to weaken it, and thereupon set their own Engines of another nature a work to overthrow it.  
The Profane and Hypocritical professors are such as understand not what is meant by the power of Godliness, and yet being willing to be counted Religious take up the outward forms of the profession & appear zealous for the Interests thereof, in the way of a party by which means the animosities and disputes for Circumstantial matters are increased; and with these the weaker sort of plain hearted Christians are involved into controversies; all which cannot be called professed adversaries unto the Cause, for they have no design form against it; but their way of owning the profession by multiplying of scandals is opposite to the Cause and doth undermine it. Now to remedy the evil which doth arise from these professors, there is none other way open but that the Godly and intelligent Professors of all parties should correspond together, in the way of saving Truth and Holiness; to own one another; and cry down the heat of disputes concerning Circumstantial matters upon the grounds of Christian liberty and Moderation in beating one with another.  
As for the Atheists and the mere worldly Politicians who make a mock of those that are Godly, and misconstrue all their proceed as if they were done only for worldly advantages; these are more directly opposite unto the Cause itself, and taking hold of the scandals which arise amongst the Professors, they thereby foment a seed of division amongst them, and make their weakness redound to the discredit of the Profession itself. Now to dis-appoint the denign which Satan doth drive on, against the Protestant Cause by these his Instruments, no course will be effectual except the Godly of all parties by some mutual Correspondency come to some joint resolution to remove the scandals which give them matter of obloquy against the ways of Godliness.  
But the Papists are the most open and professed adversaries to the Protestant Cause: these build their plots upon all the miscarriages which are amongst the parties, how to stagger the weak, and to divide us more and more, by their subtle emissaries of several sorts (which their Colleges de propaganda fide as they are called do maintain) in hope that thereby we shall be made a prey unto them at last.  
Now to take this advantage out of their hands, and to stop the gaps whereby they break in upon us, that they may cunningly heighten our passions, and make our divisions irreconcilable; there is no likely way but this, that some Godly and considerate party should stir up the rest to Correspond with itself, and each with another, in these main an fundamental Duties and Truths of Christianity, wherein they are all united, and whereunto they have all attained, notwithstanding their different opinions in lesser matters. And except some such course be taken, there is no human possibility to prevent the effect of the plots which the Papal Conclave hath against the Churches, which hath prosecuted and doth prosecute with indefatigable diligence, with innumerable Agents of several sorts, with immense cost and charge, with all manner of crafty insinuations, and fair pretences, and with all the zeal that either the opinion of deserving heaven, or the hope of temporal Greatness, Power, and profit can breed in Superstitious, in ambitious and covetous minds. Therefore to countermine these practices of the common adversaries, and to cut them short of the advantages, by which they will at last work out their ends, if no remedy be found: this religious Correspondency in things whereunto the Churches have attained, is absolutely necessary; and without some intercourse between them to this effect, it will be impossible, as to men to prevent the mischief which will ensue.  
Here although it is not my design to make any State considerations a ground of this discourse, because the strength of the Cause and the true Interest of the Gospel is not bottomed upon the out ward circumstances of the affairs of this world, yet because some use may be made of the prevailing power of Papists against the state of the Protestants in this our age, to awaken us with zeal to our spiritual duty, therefore I think it will not be amiss to make a little digression concerning this matter.  
If we look then upon the Protestant States in Germany, in France and else where in Europe, and consider that which is obvious to all, we may perceive by the causes of their present weakening and unsettlement their destiny in time to come, if those causes be not speedily removed. For it is certain that the house of Austria and the Papal Conclave, since the days of Charles the Fifth. When the first War about Religion was raised, in the year 1546. have entered into a League for the Extirpation of the Protestant party, which hath been to this day carried on between them and the design thereof constantly prosecuted; nor hath any thing both first and last given them the advantages of all their successes, so much as the divided affections and neglected Interests of Protestants amongst themselves, about matters of Religion: for the Elect or of Saxony in the last war for the liberty of Protestants did betray and desert first the Elector  ne in his undertaking, and made him miscarry in the defence of the Protestant Cause, only because he was jealous; that the Calvinists (as they are called) should become too great in the Empire. And then afterward he refused to join in the Swedish Evangelicall confoederacy erected at Heilbrum, in the year 1633. only because he would not be engaged to maintain a War for the securing of the Calvinists liberties, jointly with the Lutherans, which the Swedish undertook to do: and although at the pacification of Munster, in the year 1648. the Protestants have carried it and gotten it settled by a statute Law of the Empire, viz. that the Rights of both Lutherans and Calvinists, and their liberties, shall be equally secured and upheld in the German Territories; yet it is manifest, that not only the Emperor ever since hath persecuted the Protestants more then ever before in his Hereditary Lands, and that neither at the following Diet at Ratisbone, nor at the meeting of Deputies from all the States since held at Franckfort, nothing hath been ratified which was concluded at Munster, to the advantage of the Protestant Cause; but the whole matter of that treaty relating thereunto hath rather been made disputable, and is hitherto without effect, and will henceforth be made void; because the Pope having declared that whole Treaty prejudicial to the Church, and consequently null: The zealous Papist is bound not to keep it, though sworn to it, seeing he hath dispensed with his Oath, it being against the public good of the Church. Thus although the Swedes did constrain the House of Austria to a peace with the Protestant party: yet they will but watch for their opportunity to break it with advantage as soon as they can, so that it is very manifest, that the House of Austria having gotten their ends to have the imperial dignity continued in their Family, this Emperor no doubt will still prosecute his design to bring the Protestant States under his and the Pope's subjection, and to make himself absolute in the Empire: nor is there any humane possibility to prevent the future prevalency of the Austrian absoluteness, and the effect of the Papal league therewith for the extirpation of the Protestant Party, but by removing the causes of that weakening and unsettlement which hath hither to befallen unto them, which are none other but their want of concurrence and hearty Correspondency in a common interest for common safety and Gospel liberty. If therefore this concurrence, and the Correspondency in religious matters, which is to be the true ground thereof, cannot be procured nor maintained amongst Protestants; it is apparent that the Cause will be lost, and that henceforth without a miracle (which we have no special promise to hope for in this case,) no safety can be hoped for to secure and preserve the Protestant States in Europe; seeing they are not only in Germany, but out of Germany also; not only divided and shattered in their Counsels without any Correspondency for a common aim, but even falling out one with another, and fiercely breaking one another's strength, which divisions the enemies seek with industry to foment, as is apparent in the constitution of affairs, wherein the Dane with the Brandenburger are engaged against the Swede, to make the Protestants ruin one another in favour of their common enemy.  
Therefore such as can foresee this eminent danger (and every one that is rational cannot but foresee it) and such as can disdern the only remedy thereof to be such a Religious Correspondency as is here sued for; and yet are not willing to set this remedy a work for common safety: it is evident that such are not only unfaithful to the cause of Religion, but in their hearts deserters and betrayers of the common Interest of Protestants, which God certainly will call them to an account for, if he hath betrusted them with means fit to uphold the same for his truth's sake: for God doth give a Banner to his people for his truth's sake; and to whom the Banner is given, they are bound to display it, Psal. 60.4. but how to display it without some Religious Correspondence towards a concurrence in the work of common edification, is not Imaginable; and therefore such a Correspondency is absolutely necessary.  
If the disadvantages which Protestants lie under at this time for want of a mutual Concurrence in their common Interest, should be reckoned up in particular, this discourse might be enlarged into a great Volume; but this is not suitable to my scope, and needless at this time; it will be sufficient to observe, that whereas heretofore in the Empire, the voices in the Electoral College were equal, viz. three Protestrants, and three Papists; and the War was raised for the casting voice; namely that of the King of Bohemia, whether the Protestant of the Papist should have it: now it is apparent that the issue is not only a determination of that voice, to be Hereditarily annexed unto the House of Austria, but that in the other voices of that College, the P pists have gotten four for three, so that in the Supreme sphere of the Empire, the Protestant party is wholly weakened; and if (as there is cause to suspect) that the Prince of the Saxon Electoral House, may turn Papist, than it is likely the five Papists will cast out the two remaining Protestants, Brandenburg and Palatin, which are so weak already that they can make no defence, if any assault should be made against them.  
As for the other disadvantages both within and without the Empire, there is scarce any great Protestant Family, but the Papal industry hath gotten some branch of it to graft it upon the old Stock; by which means all manner of instruments are prepared to divide and break them within themselves: as formerly the Emperor Charles the Fifth, broke the Saxon Family by setting Maurice against John.  
In France, all the places of Security which the Protestants had, are taken from them, and that which in former time the Roman French Church rejected as a prejudice unto their liberty, is now received and admitted, viz. the Council of Trent, which the Papal Conclave, and the House of Austria have made a yoke to be imposed upon the necks of all States throughout Europe: and who ever will not submit unto it, is to be cut off. Thus both in Germany and in France, the design of suppressing the Protestant profession, is strongly carried on; and there will be no possibility to hinder it in humane appearance, but all appearance to hasten it, if there can be no Religious Correspondence set a foot amongst the heads of the Protestants to concur in thoughts which should advance the Gospel, and settle the grounds of common unity in God's way for their mutual preservation. Such then as are betrusted with the public management of the affairs of Protestants, and make it not any part of their work to advance a Religious Correspondency to this effect amongst them, when they have the means in their hand, and ability and opportunity to do it, will have much to answer before God. Therefore such a Correspondency is absolutely necessary to be intended and maintained; not only for the advancement of the Truth of the Gospel, in serving Christ with one shoulder against Antichrist; but in respect of outward safety, and the securing of our Natural and Spiritual Rights and Liberties, to ourselves, to our Brethren, and to our Posterity.   

Of the Engagement of the State.  
HItherto I have reflected upon the reasons which should induce the Godly professors in these Nations to intent the duty of Holy Communion and Correspondency amongst themselves and with their neighbours, for the manifestation of the Truth of the holy profession and the maintaining of Christ's Kingdom un animously in this our Generation; now it remaineth to show how far they are engaged beyond others in this work, and that the State itself as Christian is not free from this engagement, but aught to mind it and advance the work in a leading way; for if it hath been made out convincingly both upon spiritual and rational grounds, that not only for the advancement of Christ's Kingdom in the world, but also for the outward safety and preservation of the Churches which from within are undermined and from without are assaulted, a Religious Correspondency is absolutely necessary for them. Then an enquiry may be, and aught also to be made further, of two things.  
First to whom the procurement of this Correspondency doth chiefly belong.  
Secondly, how it may be procured and maintained amongst the Churches, and to answer in general terms these Questions I conceive we may say thus.  
That the procurement of this Correspondency, doth chief belong to those who stand most in need thereof for their own welfare and safety, and who have most eminently engaged themselves to undertake the procurement of it. And that the way to procure it amongst the Churches, 
Phillip 2.4. Heb. 10.24.  can be none other but a Christian endeavour to live and converse with other professors in the Communion of Saints, which is not to look to our own things alone, but that every one should look also to the things of others; and in the consideration of others, to provoke them unto love, and to good works of a common concernment.  
Thus much in general: but then to answer the first Query in particular; I conceive it may be truly said;  
That the Godly Party living in this Commonwealth, doth stand in more need of this Correspondency for the welfare of their Cause, and for their own safety, than any o her Churches do; and that the same Party, together with the State, hath more eminently engaged itself towards God and men, to undertake the procurement of this Correspondency, than any other State or Churches have done. And to make out both these assertions to be truths, I shall briefly offer these considerations,  
First in respect of the need which they stand of it; it is in my apprehension thus.  
The Godly Party of this Nation with the State hath been led forth in a peculiar way of acting against the world, and against Antichrist, which others have not been acquainted withal.  
This acting hath set them in opposition, not only to the world and Antichrist, in a more direct way than others, but also put them at a distance from their Brethren themselves; who partly by reason of their weakness, partly for want of that information which we should have given them; partly because they have been prepossessed with false and injurious informations against us, & have been for the most part so offended at us, that they have scrupled very much, and many still scruple to own us as Brethren, and look upon us rather as Apostates from the Cause, and separate from all Relation towards other Protestants in their esteem we are a new thing, start up and standing alone by ourselves. Now to be in such a condition, seems to be for us very unsate, for if our enemies be able without any control, to represent us unto the world, and to the Professors of the Gospel, as giddy and unsettled men, fit only to distribute and not build any thing; and if we take no thought how to vindicate our Cause from false aspersions towards our Brethren, and towards men of impartial judgement: the Cause of Christian and civil liberty which we have undertaken and maintained hitherto, cannot prosper, but must needs at last miscarry in our hands. For the prosperity of the Cause, is nothing else but the gaining of Godly men's affections at home and abroad to it: and if we make no Application to our Godly Brethren and neighbours, to set them right, and inform them of the truth of our Cause and proceed, and to interest them to Correspond with us upon a Gospel account; how can our proceed be successful? how can our Cause be justified? and how can we promise safety to our selus, when our professed enemies, together with our misled neighbours, shall jointly conspire and rise up against us? I know, and am confident that the cause will prosper in God's hand, and that he will carry it on, and preserve the Instruments thereof, who follow him in his way; but I do not see any ground to believe that he will do it without the ordinary Gospel-means of propagating the Truth, & of maintaining the Communion of Saints. If then he doth intent to preserve us, and to make use of us any further in this his work, I am very confident that he will set us in the way whereunto he hath promised to give a blessing, which is the way of brotherly love; in a Religious Correspondency towards the rest of the Churches professing his name in the Truth. By how much than our undertake are more resolute and destructive to the course of the world, by so much they are the more difficult to be carried on; and therefore we stand the more in need of the help and concurrence of the Godly, every where to carry it on with us to a good issue. And by how much our present leaders in the cause are less interessed in the Godly Party a broad; by so much if they desire to provide in God's way for the success of the Cause, and for their own safety therein: they should the more apply themselves to advance a Gospel-interest towards all the professors thereof; and maintain with them to this effect, a Religious Correspondency therein. For as a man that is in a fight, doth not make use of any one of his members alone; but all the members of his body are set in a posture to concur, and supply mutual strength as standing in need of each others help: so in this conflict of the body of Christ against the powers of the World, and the subtlety of Antichrist; as all the Churches are aimed at and assaulted, so they stand in need of one another's help; and that part of the body which is most violently assaulted, standeth most in need of the assistance of the rest for its safety. Now it is without all doubt, that the Godly Party of this Nation, is most in the eye of the enemy; and when the universal breach (which is near at hand) between Protestants and Papists shall be made, it will be most violently put at; therefore it doth stand most in need of help, and is bound for its own safety in a Gospel-way to endeavour to receive it.  
But the matter of danger wherein we are more than others, is not the only reason which doth oblige us to procure this Correspondency more than others; but the engagement which lies upon the Godly Party and the State itself of this Nation more eminently then upon others to procure it, is another obligation binding us thereunto.  
This Engagement is eminently apparent in three Declarations of the State.  
First, in the Remonstrance of the State of the Kingdom, published by the Parliament, Anno, 1641.  
Secondly, in the Nationall League and Covenant of both Kingdoms.  
Thirdly and lastly, in the Declaration of the Parliament published the 12 of July, in the year 1653.  
In the Remonstrance of the State of the Kingdom, at the latter end thereof, the Clause obliging the Godly Party which then did manage Public affairs, to mind a Correspondency towards foreign Protestants, is expressed in these words.  
We will labour by all offices of friendship, to unite the Foreign Churches with us in the same Cause; and to seek their Liberty, Safety, and Prosperity, as bound thereunto by Charity to them, and by wisdom for our own good: for by this means our own strength shall be increased, and by a mutual concurrence to the same common end, we shall be able to procure the good of the whole body of the Protestant Profession.  
This is as solemn a promise, fully and expressly obliging them to seek this Concurrence and Correspondency, as can in so few words be expressed.  
In the National League and Covenant, the last words thereof engage also deeply those that did swear it, to desire affectionately as in the presence of God, and consequently when opportunity should be to endeavour sincerely this.  
That the success of our proceed, may be deliverance and safety to all God's people, and an encouragement to other Christian Churches groaning under, and in danger of the yoke of Antichristian Tyranny, to join with us in the same or like Association and Covenant to the Glory of God, the enlargement of the Kingdom of Chrict, and the peace and Tranquillity of Christian Kingdoms and Common wealths.  
This profession being made in presence of God, with a hand lifted up unto Heaven by the Godly Party of both Nations, as it is conscionably to be minded; so it cannot reach the End for which it is made, to give an encouragement to other Christian Churches, to assert jointly with us their Gospel-Liberty, except we endeavour to maintain a Religious Correspondency with them.  
In the Declaration of the Parliament of the year 1653. the address is made in express terms: To all God's people as well in Neighbour Nations as in this, the professions are more zealous and a●ge to this effect, than any of the former. For they declare a great expectation of the breaking forth of the Kingdom of Christ in all the earth, they manifest their faith and hope to this effect: That God will not suffer his people here to deal falsely with him in his Cause, till he hath accomplished his great work, and brought about his great ends: And thereupon they make an earnest prayer, that God would unite their hearts to himself, that they may be one amongst themselves, and with all the people of God, who are members of the Body of Christ; and that they may be fitted and used as Instruments in the hand of God for a more full and clear revealing of the Lord Jesus, and a right promulgation of the blessed Gospel, and the true interest of his Kingdom, and the advance thereof, that oppressing yokes may be broken, and all burdens removed; that his Tabernacle may be fully raised up, and his Temple built by his Spirit, that all his people may have one lip, one heart, one consent, one shoulder to bow down and worship him; that the envy of Judah and Ephraim may be taken away, that they may be one in one fold with one Shepherd; that the Swords and Spears may be turned into plough shares and pruning hooks, and the earth filled with the knowledge of the Lord, as the waters cover the Sea.  
Now where such profession are so solemnly and so largely in a public way addressed unto God, and all his people in this and in Neighbour Nations, and made in a manner the chief matter which was aimed at in that Nationall Assembly of the States in Parliament; what can be conceived more obliging towards the undertaking of the work? If therefore we should put forth no endeavours to perform this Duty, whereof we acknowledge ourselves so fully convicted, by so many Professions, and Vows, and Prayers, and Declarations; will it not be a guilt lying so much the heavier upon us in the day of our accounts, by how much the more we have engaged ourselves unto it. Certainly God will not be mocked; and if after so many Protestations in times of distress, and Deliverances since obtained, and Successes given in to enable us to perform our Vows and Engagements; we should undertake nothing towards the discharge of this duty, which lieth so eminently upon us, our guilt will suddenly overtake us, and the punishment thereof, if not prevented by some attempts suitable to our Engagements, will be fearful and severe.  
Therefore that it may be prevented, the second Query should be laid to heart, viz. How a Religious Corrospondency may be procured and maintained between the Godly Party of this Nation, and the Foreign Protestants.  
But to Answer this Second Query before any resolution appear, that the Duty of Correspondency will be intended, seemeth superfluous if not preposterous; it will then be seasonable to speak of this thing when some shall be deputed to take the matter into consideration and undertake the management thereof.  
In the mean time let me take God and all that are Godly in these Nations to witness, that I have herein not been wanting to my duty, but have discharged my conscience in faithfulness to the Churches and to the State of these Nations, concerning this great concernment, if others who ought to mind it without partiality no less seriously than I do discharge not their Duty in their places, when called upon, and when the opportunity doth require their concurrence, the fault will lie so much the more heavily upon them, by how much they have been more earnestly pressed to mind their Duty: Nor can any pretence be alleged why it should not be done at this time without any delay, Is it not now seasonable, yea necessary, that we should lay the animosities and interests of parties aside, to embrace a Gospell-Interest? and is the Gospell-Interest any thing else, then that all who have received the Truth which is after Godliness, should own one another in that whereunto they have attained? and walking by the same Rules mind the same thing? which is the end of the Cammandement to serve one another through love, out of a pure heart, out of a good Conscience and out of Faith unfeigned. Why may we not all declare that whereunto we have attained? are we not bound to give an account of the Faith and hope that is in us? should we not cause our light to shine, that others may see it, and glorify our Father which is in heaven? what should then hinder a concurrence amongst us, to advance the Profession of our unity in Fundamentals, and in the Rules of mutual edification? Verily I am not able to conceive any thing except it be a leaven of jealousy; and the animosities, which the divided parties aswell for State Interests, as other outward concernments, have fomented amongst themselves hitherto; Now the Lord persuade us to give up our desires to him, and teach us to drown all prejudices in his love, by subordinating all our private concernments unto the great concerment of the Kingdom of Christ which is Righteousness, Peace, and joy in the Holy Ghost, for he that serveth Christ in these things (saith the Apostle) is acceptable to God and approved of men: 
Rom. 14, 18, 19  therefore (saith he) Let us follow the things which make for Peace and things wherewith one may edify another. I believe that all who are Godly in all the parties are grieved to see the viciousness of the times, and indeed who cannot but lament to find that the deliverance, and the liberty which the Lord hath miraculously bestowed upon us to the end we should serve him, according to our Vows and Promises made in the time of our distress; are now turned into Licentiousness, so that not where is so much excess of Riot and Wantonness, with Pride and Covetousness, with oppression and deceitfulness, as here in England; where nevertheless the Gospel is more purely and more powerfully preached then in any other Protestant Churches of Europe; it is true that the members of the several Congregations are not guilty of this,, because their overseers look after them, and they are liable to censure if they misbehave themselves: but these members of Congregations make not up the Body of the Nation, and the dissolute unruliness of the common sort, and of all that will exempt themselves from being under any Discipline is without restraint by reason of the scandals of the divisions and distances whereinto professors are fallen. So that their want of unity in upholding the ways of Godliness, hath opened a door to all disoluteness to break out upon the face of the Nation; and it may be truly said but not without grief, that if any one abstain but from giving Scandal on the Lord's day, he may be in all other things as ungodly and profane as he will: Now to remedy the exorbitancy of the disorderly walking of those that belong to no Congregation; for whose sake the name of God, and the holy profession is evil spoken of amongst the adversaries; were it not expedient that the Godly of all parties, should agree at least in this amongst themselves, to recommend the care of reforming such abuses unto the civil outhority; for seeing such as belong to no Congregation, but live as Atheists in the World, fall under the inspection of those whom God hath entrusted with the Government of State, it would be very suitable, to the zeal of those that are Godly wise, to entreat jointly the authority which God hath established over all the public concernments of the Nation, to Regulate the conversation of such as walk without any control in all manner of Lascivioness and disorderliness, and who knows but that the concurrence of all parties in this desire, might by God's blessing give an overture to concur and correspond in other matters also relating to his Kingdom to remove other scandals which break forth amongst the Professors themselves; which I hope the Lord will grant for his name sake, & therefore shall not cease to pray that the God of our salvation who hath been wonderful in Counsel and excellent in working for us, who hath plucked us as a brand out of the fire and turned the Counsels of our enemies and Achitophel's into foolishness, who hath caused light always to shine out of the dark clouds which have covered us, who hath brought us by his Almighty arms as upon eagle's wings unto this settlement wherein we are, and who hath done all this not for our sakes but for his own Holy name sake that it might not be profaned amongst the Heathen; I say my prayer is and shall be that this God of our mercies, would pardon all our unthankfulness for the blessings bestowed upon us; and that notwithstanding our unworthiness he would graciously perfect the work of Reformation begun, which sticks so much upon our hands, for he it is alone who can work all our works in us and for us; he it is who also will do it. O Lord our God are not thy gifts and graces without Repentance? art not thou the same from Everlasting to Everlasting and changest not? hast thou not in our deepest backsliding when we were even returning into Egypt and when our leaders caused us to err, rescued us out of their hands, and set us in a large place as at this day? and wilt thou do all this to no other purpose but to destroy us? Shall the dead whom thou dost cast off in thy wrath praise thee? and when thou hast brought us to the door of a saving Reformation and given us a desire to enter into it, wilt thou suffer it to be shut upon us? wilt thou suffer the enemy after so many glorious manifestations of thy presence at last to say where is now their God? where is he in whom they have trusted? Truly we have trusted in thee, and still we have none in Heaven but thee and in earth we desire none besides thee; there is none else to be trusted into: for besides thee there is no Saviour, nor refuge in time of trouble. But we like Jesurun are grown fat, and have kicked; we have forsaken the Rock of our salvation, we have rebelled and vexed thy Holy Spirit, we have forgotten our Vows, we have turned thy grace into wantonness the liberty obtained into licentiousness, the Gospel of Peace into contenciousness; the Truth into formality, and the unity of the Spirit into division and singularity: Therefore the Interest of thy Kingdom, which is our only strength and glory hath been lightly esteemed and neglected; self interests have been followed; and from thence the fruit of our own animosities, strife and envies have overtaken us. What shall we say O Lord our sins do testify against us; we are ashamed to look up unto heaven and our confusion doth cover us; if thou hadst not bestowed the richest of thy graces upon us, or if we were ignorant of our duty, our guilt would not be so heavy, but herein is our sin exceeding sinful, that we do talk of thy Counsel and will, more than all the world besides, and yet do little or less than any to fulfil it; for hitherto all have sought their own, and few or none the thing, of Jesus Christ; fewer do seek him for his own sake only, yet be hath sought us, and that for our sake even then when we were his enemies. O the depth and height of thy love! What shall we render, what can we return to thee again? Shall we not love thee still, shall we not rely upon thy mercy: seeing we know that there is mercy with thee that thou mayst be feared? O then let not our hearts be hardened any more from thy fear, but let us now draw near unto thee, upon the account of Jesus Christ who hath loved us and washed us in his own blood, let us find access at the throne of Grace, to receive not only merciful forgiveness for what is past, but supply of present help in this time of our need.  
Help us to a true Gospel's frame and settlement within ourselves, through love to thee, to thy Truth and to each other without partiality.  
Help us to advance thy Kingdom in the Communion of Saints towards all thy Churches abroad, whose outward safety is wrapped up in our Peace and settlement.  
Help us to mind the oppressed for the Truth's sake, being willing as thou shalt enable us to bear their burdens.  
Help us to mind thy ancient people the seed of Abraham thy friend, and the remnant of the Gentiles till the fullness thereof come in.  
Help us to oppose effectually all Tyrannical and imposing powers and practices of Antichristian subtlety, by the lifting up and maintaining of the Standard of Christian liberty and Truth according to the Gospel. and to these effects.  
Let the Spirit of wisdom and counsel, of strength and courage, of all virtue and grace in the fear of thy name; rest upon the head and heart of him whom thou hast set over these Nations to govern them in Righteousness.  
Let the same Spirit dwell and preside in the great counsel of these Nations, that they may with one shoulder unanimously concur to heal our breaches, to join unto thee, to settle a lasting Reformation of all our disorders in Judicatures, of all public scandals amongst professors; of all defects and corruptions of Piety and Learning in the Seminaries thereof, whether in the Universities or in inferior Schools of common education.  
Let the Magistrates in all places be found faithful to their trust and the Ministers of thy Word be as thine own mouth to thy people and shining lights before them in the beauty of Holiness.  
Let the Armies by Sea and Land sight always under thy Banner, and being faithful unto thee and thy Cause for the relief of the oppressed, go thou before them as their Captain with thy presence, and let thy Glory be their reward.  
And lastly, let all the people of these three Nations from Dan to Bersheba be owned by thee as thy people: and enjoying thy Ordinances in the Purity thereof, the unclean Spirit and those that use a rough garment to deceive the simple, may be cast out; and Peace and Truth many continue with us so long as the Sun and the Moon shall last. Grant according to the riches of thy grace these and all other things subservient thereunto for the sake and in the Name of Jesus Christ thy Son and our Saviour to whom with thee and the Holy Ghost be given all praise and glory for ever and ever, Amen.   
FINIS.   

A Postscript To the Christian READER.  
TO fill up this Page which otherwise would have been empty; I shall impart unto thee an extract out of Sir Edwin Sands his Book called Europae Speculum: or a View of the State of Religion in the western parts of the world, page 183, with my observation thereupon.  
He saith thus. The end (of these unhappy differences in Religi n between the Reformed and Lutheran Protestant's) will be that their enemies shall laugh, when themselves shall have cause to weep, unless the graciousness of God stir up some worthy Princes of renown and reputation with both the sides, to interpose their wisdom, industry, and authority, for the uniting of these factions, or at least wise for reconciling and composing those differences in some tolerable sort; a work of immortal fame and desert, and worthy of none other but of them, of whom this wicked base world is not worthy.  
Sir Edwin hath been a true Prophet in this matter; the enemies of the Truth have had cause hitherto; and have new cause to laughed at both our Ecclesiastical and Civil divisions, and to hope thereby for our ruin: and I cannot disprove the remedy which he proposes, namely that some Princes of power with both sides should interpose either to unite the parties, or at least to allay their differences; I say this endeavour of Princes is not to be dis-owned; only I would have this caution added, that their endeavour in doing this should not be so much Authoritative and magistratical as Christian and Evangelicall; if then they and their Counselors could without Political ends and Interests in true simplicity and Christian sincerity take the work in hand; to follow it as becometh those that serve Jesus Christ in his Gospel-way, to lead men to the principle, of love, of moderation, and mutual forbearance, there might be hope by their means to effect something in the work. But hitherto their interposing hath been very little effectual because the jealousies of States have been and are such amongst those that manage the affairs of the world; that for the least difference upon any circumstantial punctilio of greatness they either fall out or at least break off all concurrence in common designs. And if at any time they do concur in settling matters relating to Conscience, they than as State's meam in Au hority, impose them, in a way wholly inconsistent with Gospel liberty; which can never hold where the light doth more and more break forth: For this causeth: whole difficulty doth lie in managing the Spirits of men with Christian meekness to gain them to their duty, which is  
First, willingly to declare that whereunto they have attained and wherein they agree with others.  
Secondly, faith fully engage themselves to observe the Rules of inoffensive walking notwithstanding such differences as are exstant among, them, if these things could be attained (not by any command but by a loving persuasion) from each party, the work might be done both there and here; where we have as much need of healing as any where else.