The bloody tenent yet more bloody: by Mr Cottons endevour to wash it white in the blood of the lambe; of whose precious blood, spilt in the blood of his servants; and of the blood of millions spilt in fromer and later wars for conscience sake, that most bloody tenent of presecution for cause of conscience, upon a second tryal, is found now more apparently and more notoriously guilty. In this rejoynder to Mr Cotton, are principally I. The nature of persecution, II. The power of the civill sword in spirituals examined; III. The Parliaments permission of dissenting consciences justified. Also (as a testimony to Mr Clarks narrative) is added a letter to Mr Endicot governor of the Massachusets in N.E. By R. Williams of Providence in New-England.

Exam: of Chap. 70. replying to Chap. 73. (Book 70)

Peace.

IN this Chap. (Dear Truth) lye many stones of offence, at which the feet of the unwary most easily many stum∣ble; I hope your carefull and steady hand may be a blessed In∣strument of their Removall: As First, although Master Cotton subscribe unto Luther that the Government of the Civill Magi∣strate doth extend no further, then over the Bodies and Goods of the subject, yet (saith he) he may and ought to improve that power over their Bodies and Goods to the good of their Souls.

Truth.

Sweet Peace my hand (the hand of Christ assisting) shall not be wanting: but what offence can be taken at the propositions?

Pea.

The proposition like an aple of Sodom, is fair and specious untill you crush it by examination: For, by maintaining the Magistrates power over the Bodies and Goods of the subject, for the good of his Soul, it is clear in this Chapter and others foregoing and following, that Master Cottons words drive at no lesse then a seising upon, and plundering of the goods, the Imprisoning, whipping, Banishing and killing the Bodies, of the* 1.1 poor people, and this under the Cloak and colour of saving their Souls in the day of the Lord Jesus.

Truth.

The Civil State, and Common-weal may be compared to

a peice of Tapistry, or rich Arras, made up of the severall parts and parcels of the Families thereof. Now by the Law of God, Nature and Nations▪ a Father hath a power over his Child, the Husband over the Wife, the Master over, &c. and doubtlesse they are to improve that power and Authority for the good of the souls of their Children, Yoak-fellows, &c. But shall we* 1.2 therefore say that the Father and the Husband hath power un∣der Christ over the conscienies and religion of the Child or Wife, as a Father or Husband had under Moses Numb. 30. Parents are commanded in the Gospel to bring up their Children in the in∣struction and fear of the Lord; the Husband is commanded to* 1.3 labour to win and save his Wife (with no other power then the Wife also her Husband) whether Turke or Jew, Antichristian or Pagan: but such a power and sword to be improved (as M^r. Cotton here pretends) for soul-good, Master Cotton will never finde in the Testament of Christ Jesus.

The Plain English is (what ever be the Cloak or cover which the States, Kings and Rulers of this world use in this case) this terme [for souls good] is no more then the old Popish Jesa∣bels* 1.4 painting, pro salute animae, pro redemptione animae, or as that noble St. John observed in a speech at Guild-hall, that the Kings party made use of the name of Peace, as the Papists used the name of God, In nomine Domini, &c.

Peace.

It is most lamentable to see how the Kings of the Earth are grosly flattered by their Clergy, into as grosse a be∣lief that they are most Catholick Kings as in Spain, most Christian Kings as in France, Defendors of the Faith in England. Hence those two bloody Persecutors of Luther, Charles the Fifth, and Henry the Eighth, were celebrated even upon the posts of the doors in Guild-Hall: Carolus, Henricus vivant, defensor uturque,

Henricus Fidei, Carolus Ecclesiae.

Peace.

And yet to what other end have or doe (ordinarily) the Kings of the Earth use their power and authority over the Bodies and Goods of their Subjects, but for the filling of their pau••ches like Wolves or Lions, never pacified unlesse the peoples bodies, goods and Souls be sacrificed to their God-belly, and their owne Gods of profit, honour, pleasure &c.

Peace.

But in the second place Master Cotton affirmes, that by procuring the good of their souls, they may much advance

the good of their bodies and outward man also.

Truth.

This Proposition is as fair as the former, but in the searching and crushing is as rotten, for however it is most true (as he quoteth 1 Tim. 4.) that Godlinesse hath the promise of* 1.5 this Life, and of a better, and also that such as seek first the Kingdome of God, may expect outward mercies to be cast upon them, yet these promises can never by any rule of Christ, be stretched to proue outward prosperity and flourishing to the followers of Christ Jesus in this present evill world.

Peace.

He that is in a pleasant Bed and Dreame, though he talke Idly and insensibly, yet is loath to be awaked.

Truth.

Those sweet promises supply Gods servants with what outward blessings his holy Wisdome seeth they have need of for his service: But when wil Master Cotton indeed witnesse against a Nationall Church, and cease to mingle Heaven and Earth, the Church and worldly state together? when will he cease to pro∣pose the rich and peaceable, victorious and flourishing Natio∣nall State of the Jewes as the Type of the Carnall peace and worldly▪ wealth and honour of the spirituall Nation and Kingdome of Christ Jesus? when will he more plainely and simply conforme the members to the head Christ Jesus in the Holinesse, Glory of his spirituall poverty, shame and sufferings?

Peace.

I have in the experience of many Ages observed the flourishing prosperity of many Cities, Common wealths and Nati∣ons, where no sound of Christ hath come, and that for hun∣dreths, yea, some thousands of years together, as hath former∣in this discourse been instanced.

Truth.

You have found that when the Red and Black and Pale horse of War, Famine and Death have thundered upon the Nations, it hath not been upon the decay of a State Religion, but most commonly upon the rejecting and persecuting of the Preach∣ers and Witnesses against it.

Peace.

Yea Master Cotton himselfe observeth that such of Gods servants as grow fattest in Godlinesse, grow not outwardly in wealth, but God keepeth them low in outward estate.* 1.6

Truth.

I conclude this passage with an observation of con∣stant experience, ever since the Son of God ascended the Heauens. The neerer Christs followers have approached to worldly wealth, ease, liberty, honour, pleasure, &c. the neerer they

have approached to Impatience, Pride, Anger and Violence against such as are opposite to their Doctrine and Profession of Religion: And (2) The further and further have they departed from God, from his Truth, from the Simplicitie, Power and Puritie of Christ Jesus and true Christianitie.

Peace.

In the next Passage M^r Cotton (though with another heart, yet) in the Language and Tongue of the Pharisees, seemes to take part with the Prophets against the persecuting Fathers, and amongst many things he prohibites Magistrates this one, to wit, that he must not make Lawes to binde Conscience.

Truth.

What is a Law, but a binding Word, a Commandement?* 1.7 What is a Law to binde Conscience, but a Commandement that calls for Obedience? And must wee raise up such Tumults, such Tragedies, and fill the face of the World with streames of bloud, about the Christian M••gistrates reforming Religion, establishing Re∣ligion, killing the Heretick, Blasphemer, Idolater, Seducer, and yet all this without a Law, that may in the name of Christ exact obedience?

Peace.

I wonder what we shall thinke of those Lawes and Statutes of Parliament, in old or New England that have bound the peoples Consciences, at least so farre, as to come to the Pa∣rish Church, improving (as M^r Cotton sayth) the power and Au∣thoritie over their Bodies, for their Soules good? What shall wee call all those Lawes, Commandements, Statutes, Injunctions, Di∣rections, and Orders, that concerne Religion and Conscience?

Truth.

The plaine truth is, M^r Cottons former reforming zeale, cannot be so utterly extinguished, as to forget the name and Notion of Christian Libertie, although in this bloudie Dis∣course, he hath well nigh, (if not wholly) sold away the Thing! The Conscience (sayth he) must not be bound to a Ceremonie (to a pretended indifferent Ceremonie): And yet loe, through∣out this Discourse, he pleades for the binding of it from these and these Doctrines, from these and these Worships, and binding to this or that Worship, I meane, to come to the publike Towne or Countrey Worship! Just for all the world, as if a Woman should not be bound to make a Curtsie, or Salutation to such a Man, but yet shee should be bound (will she nill she) to come to his bed at his pleasure. Worship is a true of false Bed, Cant. 1. 16.

Peace.

It is observable in the next place, what M^r Cotton

observeth, concerning the Principles of saving Truth, to wit, that no good Christian, much l••sse good Magistrate can be igno∣rant of them.

Truth.

In the Consideration of the Modell, this Goodnesse or Badnes of the Magistrate is Examined, and easily it is proved (to my understanding) that this Assertion confounding the nature of Civill and Morall goodnesse with Religious, is as farre from Goodnes as Darknes is from Light.

Peace.

To this Issue tends M^r Cottons Conclusion of this passage [verily the Lord will build up and establish the House and Kingdome of such Princes, as doe thus build up his.]

Truth.

The promise of God to David concerning his House and Kingdome in the Letter, is most true in the Mystery and Anti∣type, as to the Spirituall House and Kingdome of King David, King Jesus, in such Princes or Propheticall Kingly Spirits, who Spiri∣tually, in the Word of Prophesie (the Sword of Gods Spirit) con∣tend, for the Spirituall Kingdome of Christ Jesus: God will esta∣blish them in Spirituall Dignitie and Authoritie: But take this* 1.8 literally (as M^r Cotton carries it) and as he never will finde any such Dutie lying upon Princes in the Gospell, nor any such promise of temporall prosperitie, but holy praedictions & foretellings of the crosse and persecution ordinarily to all that will live God∣ly in Christ Jesus, and the greater persecution to the most zealous and faithfull Servants of Christ Jesus: So neither can he give any true Instance (truely proper and parallell) to this pur∣pose.

Peace.

Me thinks 〈…〉〈…〉hough successe be no constant rule to walke by, yet Gods providence in successe of Journies, Victories, &c. are with great care and feare to be attended to and pondered, and the Hand and Eye of God to be observed in them, of what sort or Nature so ever they be.* 1.9

Truth.

Two instances of greatest successe and temporall pro∣speritie we have presented to us on the publike stage of this world, before our owne Dores, crowning the Heads of such States and States-men, as have attended to mercy and freedome toward oppressed Consciences.

The first is that of the State of Holland: The second of our owne Native England, whose renowned Parliament and victori∣ous Armie never so prospered, as since their Declaration and pra∣ctice

of pitie and mercy to Consciences oppressed by M^r Cottons bloudie Tenent.

Peace.

In the next Passage, it being a Grievance that M^r Cot∣ton should grant with Luther the Magistrates power to extend* 1.10 no further then the Bodies and Goods of the Subject, and yet withall maintaineth, that they must punish Christians for sin∣ning against the Light of Faith and Conscience: M^r Cotton an∣swers;

First; He supposeth the chiefe good to be that of Christian Faith and Good Conscience.

Secondly; Suppose (sayth he) by Goods were meant out∣ward Goods, yet the Magistrate may punish such in their Bodies and Goods, as seduce, &c. for (sayth he) in seeking Gods King∣dome and the Righteousnesse thereof, Men prosper in their out∣ward Estates, Matth. 6. 23. Otherwise they decay.

Lastly, He remembers not the proposition to be his, [The Magistrates power extendeth no further, then the Bodies and Goods of the Subject] He answereth it is true in respect of the Object, though not in respect of the End, which (sayth he) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bene administrare Rempublicam. And he asketh if it be well with a Common-weale, enjoying bodily health and worldly wealth, without a Church, without Christ! And he concludes with the Instance of the Romane Empire, which had it not cast away Idolatrie (sayth he) had been ruined.

Truth.

For answer; First, the distinction is famous among all Men of the Bona or Goods of Animi, Corporis, Fortunae: and againe, that of the Minde, Soule, and Conscience within, and that of the Body and Goods without, that it can be no lesse then a Civill as well as a Spirituall Babell to confound them.

Secondly, To his Supposition, suppose (sayth he) by Goods* 1.11 were meant outward Goods, yet the Magistrate may punish such in their Bodies and Goods, as doe Seduce, &c. I see not how these Cohere any better then the grant of some Papists, that the Churches power extends no further then the matters of Faith and Conscience: But yet (say they) they may punish such in their Bodies and Goods as seduce, &c. M^r Cottons Suppositions and the Papists come both out of the same Babylonian Quiver.

But thirdly, let us minde his Reason from Matth. 6. In seek∣ing Gods Kingdome men prosper in outward estate, otherwise not:

I answer, this Proposition would better befit the pen of a Jew then a Christian, a follower of Moses, then of Jesus Christ, who although he will not fayle to take care for his in Earthly Pro∣vidences, that make it their chiefe worke to seeke his Kingdome, yet he maketh (as I may say) Christs Crosse the first Figure in his Alphabet, taking up his Crosse and Gallowes (in most ordinarie persecution,) which with selfe-deniall, are the assured Tearmes his Servants must resolve to looke for.

'Tis true, he promiseth and makes good, an hundreth Fa∣thers,* 1.12 Mothers, Brothers, Sisters, Wives, Children, Houses and Lands: But M^r Cotton well knowes, it is [with persecution]. And how this outward prosperitie, agrees with Imprisonments, Banishments, hanging, burning, for Christs sake: the Martyrs or Witnes of Jesus in all Ages, and the cry of the Soules under the Altar, may bring againe to his Remembrance, if New Englands peace, profit, plea∣sure and Honour, have lulld him into a Forgetfulnesse of the prin∣ciples of the true Lord Jesus Christ.

Peace.

But M^r Cotton remembreth not the Proposition to be his, to wit, that the Magistrates power extendeth no further then the Bodies and Goods of the Subject.

Truth.

M^r Cotton hinted not his least dissent from Luther (as he otherwayes useth to doe if he disowne,) &c.

Secondly, He grants it true in the object, to wit, that the ob∣ject of the Magistrates power is the Body and Goods of the Subject, though not in the End which he saith is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, well to ad∣minister the Common-weale: Now I aske what is this Common∣weale?

Peace.

The Spirit of God distinguisheth in the New Testament* 1.13 between the Common weales of the Nations of the World, and the Common-weale of Israel. The Common-weale of Israel, M^r Cotton will not affirme now to be a Church Provinciall, Nationall, O••cu∣menicall, but Particular and Congregationall.

Truth.

If so, then the finall cause of both these Common weales or States cannot be the same. But although the End of the Ci∣vill Magistrate be excellent, to wit, well to administer the Com∣mon-weale, yet the end of the Spirituall Common-weale of Israel and the Officers thereof, is as different and transcendent as the Heaven is from the Earth.

Peace.

But how (sayth M^r Cotton) can it be well with the

Common-wealth that injoyes bodily health, and worldly wealth, if there be no Christ, no Church there? and how was it with the Romane Empire which the Red-horse of War, and Black horse of Famine, and Pale horse of Pestilence would have ruined, if she had not cast away her Idols.

Truth.

Concerning this instance of Rome Master Cotton here acknowledgeth it abounded in worldly blessings, till the Lord Je∣sus came riding forth upon the White Horse of the Gospel. And Master Cotton may remember that from the Foundation of her* 1.14 rising and Glory, laid by Romulus untill Christs time, it flourish∣ed about 750 years in a long chaine of generations succeeding each other in worldly prosperity, and yet no Church nor Christ to uphold it, so far is Master Cottons Romish instance from counte∣nancing M^r. Cottons Roman Doctrine.

Peace.

But when Christ came (saith Master Cotton) and was neglected, then the Red and Black and Pale horse had almost de∣stroyed her, if she had not cast away her Idols.

Truth.

I answer, Rome the head of the Empire cannot be said to neglect Christ (untill the bloody Tenent of persecution a∣rose amongst them) I say, not to neglect Christ more, nor so* 1.15 much as other States, for there were so many of the Romanes, and so glorious professors of Christ Jesus, that all the world over the Faith and Christian obedience of the Romanes was re∣nowned.

2 The Roman Impire cannot be said to cast away her Idols, but to change (as the Portugals did in the East-Indies) her Idols her more grosse and Pagan Idols, for more refined & beautified Idols, painted over with the name of Christ, the true God, holines, &c. and this in the glorious dayes of Constantine, or not long after. The Church of Christ Jesus which under persecution remained* 1.16 a wise and spouse of Christ Jesus, now degenerates and apostates into an Whore, in the times of her ease, security and prosperi∣ty. (Whole Cities, Nations, and the whole world forced and ravished into a whore or Antichristian Christian.)

3 As far as the East is from the West, so far is the world and nations and Empire of it from the holinesse of Christ Jesus, holy Spirit▪ Truth and Saints: With what appearance then of Christs holinesse, glory, &c. can Master Cotton advance the world (the Roman Empire) to be (as he here speaks) the Advan∣cer of the scepter of Christ Jesus?

Peace.

If this Roman Empire be that dreadfull Beast, (in Dani∣els prophecy) more strange and terrible then the rest, yea, and* 1.17 more terrible to Christ Jesus and his servants, then was the for∣mer Babilonian Lion, or Persian Beare, or Grecian Leopard, what truth of Jesus is this, that advanceth this dreadfull bloody Beast to be the Advancer of the Scepter, that is, the Church and Government, the Truth and Saints of Christ Je∣sus.

Peace.

Glorious things (Dear Truth) are recorded of Constan∣tine and other glorious Emperors.

Truth. The Beast was (sweet Peace) the Beast still, although* 1.18 it pleased God to give some refreshing and reviving to his per∣secuted servants, by Constantine and other blessed instruments yet Constantines favour was a bitter sweeting, his superstiti••us zeal laying the Foundation for after Ʋsurpations and Abominati∣ons.

4 But further, for neer 1000 years together, both before and after Christs time, Rome grew and flourished (with little al∣terations* 1.19 of her glory in comparison) untill this very time that Master Cotton cals the casting away of her Idols: For not before, but after Constantines advancing of Christians to wealth and ho∣nour, &c. I say neer about 300 years together (interchanga∣bly) after his time, untill Pipinus, and Charles the Great, the City and state of Rome was almost ruined and destroyed, by the often dreadfull incursions of the Goths and Vandals, Huns, Lon∣gobards, and other furious Nations: So contrary to the truth of Jesus is this fleshly doctrine of worldly wealth and prospe∣rity, and also this very instance of Rome and her glory here discussed.

Peace.

Master Cotton ends with prayer and blessing to God (as James speakes) and bitter and cutting cursings and censures to man, the poor Discusser, who (saith Master Cotton) seduceth himselfe and others and delights to doe it, and against the light of grace and conscience, against reason and experience.

Truth.

The Discusser is as humbly confident of Grace and Conscience, Reason and Experience, yea, the God of all Grace, Christ Jesus, his holy Spirit, Angels, Truth and Saints to be on his side, as Master Cotton otherwise can be: but the day shall try, the Fire and Time shall try which is the Gold of Truth and

Faithfulnesse, and which the Drosse and Stubble of Lyes and Er∣rour.

In the meane time I dare pronounce from the Testimony of Christ Jesus, that in all Controversies of Religion: That Soul that most possesseth it selfe in patient suffering, and dependeth not on the arme of flesh, but upon the arme of God, Christ Jesus, for his comfort and protection, that Soul is most likely (in my observation) to see and stand for the Truth of Christ Jesus.

Peace.

In the next place Master Cotton denyes to compell to the Truth by penalties, but onely by withdrawing such favours as are comely and safe for such persons.

Truth.

I have formerly answered, and doe, that a great Load may be made up by Parcels and particulars, as well as by one masse or bulke; and that the backs of some men, espe∣cially Merchants may be broke, by a withdrawing from them some Civill priviledges and rights (which are their due) as well as by afflicting them in their Purses, or Flesh upon their backs.

2 Christ Jesus was of another opinion (who distinguisheth between Gods due and Caesars due: and therfore (with respect to* 1.20 God his cause and Religion) it is not lawfull to deprive Caesar the Civil Magisteate, nor any that belong to him of their Civil and Earthly rights. I say in this respect, although that a man is not Godly, a Christian, sincere, a Church member, yet to deprive him of any Civill right or Priviledge, due to him as a Man, a Subject, a Citizen, is to take from Caesar, that which is Caesars, which God indures not though it be given to himselfe.

Peace.

Experience oft-times tell us, that however the stream of just Priviledges and Rights hath (out of Carnal Policy) been stopt by Gods people, when they▪ have got the Staffe▪ into their hands (in divers Lands and Countreys) yet hath that streame ever returned, to the greater calamity and tryal of Gods peo∣ple.

Truth.

But (thirdly) it hath been noted that even in New-England, penalties by Law have been set to force all to come to Church, which will appear upon a due search to be nothing else but an outward profession of force and violence, for that Doctrine which they suppose is the Truth.

Peace.

Concerning coming to Church: wee tolerate (saith Master Cotton) Indians, Presbyterians, Antinomians, and Anabap∣tists: and compell none to come to Church against their consci∣ence, and none are restrained from hearing even in England.

Truth.

Compelling to come to Church is apparant whether* 1.21 with or against their Conscience, let every man look to it. The toleration of Indians is against professed principles, and a∣gainst the stream of all his present dispute as before I proved.

Touching the Magistrates duty of suppressing Idolatry, Witch∣craft, Blasphemy, &c. such Indians as are (pofessedly subject to En∣glish) in N. England, notoriously continue and abound in the same which if they should not permit, it as apparant, their sub∣jection is hazarded.

Tis true, this Toleration is a Duty from God, but a sin in them because they professe it their Duty to suppresse Idolatry, Blasphe∣my; (adde, Master Cotton may say, we not onely tolerate the Indians in their abominable and barbarous worships, but (which may seem most incredible) we tolerate the Indians also in that which by our civil principles we ought to tolerate no subject in, that is, in abominable lying, whoring, cursing, thieving, without any active course of restraint, &c.

Tis true, Those Indians submitting to their Government (as it may be Master Cotton will say to the ten Commandements) yet living in all kind of Barbarisme, live some miles more re∣mote: how ever they are (they say) their subjects) were every miles distance an hundreth.

Peace.

But is there any such and professed tolleration of An∣tinomians, Presbyterians, Anabaptists, as is here insinuated?

Truth.

I know of no toleration of Presbyterian, Antinomians,* 1.22 Anabaptists, worshipping God in any meetings, separate from the common Assemblies. If any such persons be amongst them (like Church-Papists) it is their sin, that they separate not from such opposite Assemblies and Worships, and it is the sin of such assemblies to tolerate such persons after due admonitions, in the name of Christ, rejected.

But further, Master Cotton grants a Communion in hearing in a Church-Estate by Church members, but not in any as are no Church-members, but come in as the Pagan, Infidell, 1 Cor. 14.

Truth.

Communion is twofold▪ First; open and professed

among Church-Members: Secondly, Secret and implicite in all* 1.23 such as give their presence to such Worships without witnessing against them. For otherwise, how can a Church-Papist satisfie the Law, compelling him to come to Church, or a Protestant satisfie a Popish Law in Popish Countries, but by this Cloake or Covering, hiding and saving of themselves by bodily presence at Worship, though their Heart be farre from it.

Peace.

Whereas it was said, that Conscionable Papists, and all* 1.24 Protestants have suffered upon this ground, especially of refu∣sing to come to each others Church or meeting. M^r Cotton re∣plies; They have suffred upon other points, and such as have refused to come to Church, have not refused because such hear∣ing implanted them into Church-Estate, but out of feare to be leavened.

Truth.

'Tis true, many have suffred upon other points, but upon due Examination it will appeare that the great and most universall Tryall hath been, amongst both Papists and Protestants about coming to Church, and that not out of feare of being leavened (for what Religion is ordinarily so distrustfull of its owne strength?) as of Countenancing what they believe false, by their presence and appearance.

Notes

• * 1.1

  Wofull Soul∣saving.
• * 1.2

  The power of Parents, Hus∣bands, Magi∣strates in spi∣rituals.
• * 1.3

  1 Cor. 7.
• * 1.4

  The tearme [Souls-good] commonly but a paint, &c.
• * 1.5

  The promi∣ses of tempo∣rall mercies considered.
• * 1.6

  Worldly pro∣sperity ever dangerous to Gods chil∣dren.
• * 1.7

  Of Lawes binding Con∣science.
• * 1.8

  Persecution the ordinarie Portion of Christs Fol∣lowers.
• * 1.9

  Two States wonderfully favoured by God, upon mercy shewed to oppressed Consciences, formerly Hol∣land and now the State of England.
• * 1.10

  Bodies and Goods the Magistrates object.
• * 1.11

  Oppression in Bodies Goods and Minde.
• * 1.12

  Wealth, Ho∣nour, and Pro∣speritie sel∣dome attend∣ing Christs true Follow∣ers.
• * 1.13

  What is the Cōmon weale of Israel.
• * 1.14

  The Roman Empire flou∣risheth in worldly glory without Christ
• * 1.15

  The Citie of Rome famous for prosessing Christ Jesus.
• * 1.16

  Christs Spouse most chast under perse∣cution.
• * 1.17

  The Roman Monarchy bloody to the Saints.
• * 1.18

  Constantine a friend and e∣nemy to Christs Spouse.
• * 1.19

  The state of the Romane Empire be∣fore and after Christ.
• * 1.20

  God will not wrong, nor have Caesar wronged.
• * 1.21

  Concerning toleration in New England.
• * 1.22

  Witnesse the bloody whip∣ping of Oba∣diah Homes for the point of Baptisme lately at Boston••
• * 1.23

  Communion Spirituall, two-fold.
• * 1.24

  The great Triall among Papists & Pro∣testants con∣cerning com∣ming to Church.