for what you say nor to answere any of the proofes whereby the Author confirmed his assertion Then you deny the ground whereupon the argument is builded The Principle which before in the proper place you durst not deny but rather did insinuate your granting of it however the Authours Probation of that Principle stands as yet untouched While you tell us here that Tradition is a sufficient ground for Episcopacie though Scripture were lacking you but joine with your Brethren the Canterburians who upon this ground presse upon us already their Altars Crosses Images the primacie of the Pope and much more and shew their minde by this doore to let in upon us the whole flood of Antichristian abominations when they find their season especially as your self here does professe any matter of practice of discipline of government This your popish errour of tradition is a very generall and catholike one which shakes not one or two but all the ground-stones of Protestant reformations The Authours second Argument is The second you answere by a nonsense and childish toy That no inferiour officer in the new testament carries the name of any superiour but so it is that a Presbyter every where carries the name of a Bishop Therefore a Presbyter is not an inferiour officer to a Bishop What here you bring is so far from the shew of any answere that it is like you have not conceived the drift of the Argument only the non sense of your reply is compensed with your extraordinary quicknesse to take your adversarie twice in his own argument in his owne net first you will put him to a non plus by an Interrogatory where then are ruling Elders by their names distinguished you have read I believe the 1. Timothy 5.17 there you may see ruling Elders by their name and surname cleerly distinguished from Preachers of the word you know also that there are a number of passages of the Fathers for these ruling Elders in the booke of Gersombucerus which the boldest of your party for all their big words and exclamations in the eares of silly people durst never yet after twenty two yeeres advisement so much as offer to answere Thereafter you triumph as if you had drawn from your Adversaries own pen by an ocular demōstration the ful proof of your whol cōclusion The superiority of a Bishop to a Presbyter by divine right because forsooth the author says That Bishop and Pastor which are all one are made by the Apostle superiour to a Presbyter Wee did not believe that any man of the least acquaintance with these controversies had beene ignorant of that common and triviall homonomie of the word Presbyter and Elder sometimes taken for a preaching Elder sometimes for a ruling Elder and sometimes for both The Author with the Scriptures makes a Pastor a Bishop a preaching elder to be altogether one and in nothing to differ but as three synonimous names of one and the same officer which by divine right is indeed superiour to a ruling Elder or Presbyter this no man ever did question but no way superiour to a preaching Elder of whom alone is all the present question The Authors third and fourth Argument confirmed strongly by a number of pregnant Scriptures are all utterly mispent To the third and fourth argument no syllable of answere appears and not one word of answere made to either of them His fifth Argument The fifth is in shew granted That by Christs institution the constant practice of the Apostles the power of ordination and jurisdiction is never committed to one Bishop but ever to a number of Preachers and others as is cleared by a multitude of manifest Scriptures This you cannot deny yet your heart will not permit you freely to grant it You are content that in ordination and jurisdiction Bishops should be assisted by Presbyters but the argument infers much more to wit that your Bishops in usurping to thēselvs the power of jurisdiction transferring of it to their carnal courts that their assuming by vertue of their office the power of ordinatiō though for the form they admit some Presbyters to be their assistāts in giving of orders that both these faculties which make not the abuse but the two main limbs and integrall parts of the office it selfe are wicked practices against Christs ordinance not to be reformed but presently abolished with a great remorse that with a high hand for so long a time these tyrannous usurpations have bin maintained The sixt Argument was from the 22. The sixt is absurdly answered Luke 25. where Christ forbids all Pastors to accept any Majority or preheminence over their brethren This the Author proves from Scripture Reason and Antiquitie to evert the office of Bishops All that you answere is that this place does not forbid the Apostles to accept any degree of Honour above their brethren wherein they may govern them for their profit It follows then that by this place Bishops are not hindered to assume as great authority over the Church as the greatest Emperours ever had over the bodies or Christ himselfe as you confesse here over the soules of men Having evinced the unlawfulnesse of Episcopacie it selfe by the former Arguments The Authors first reason against all limitation of Episcopacie is but slighted nothing enervate by all your Opposition in the rest of the treatise the Author reasons against the lawfulnesse of the least degrees and best limitations of that evill his first argument is well confirmed with Scripture and reason you answere but to one piece casting by the first and strongest parts of it to wit all parts all degrees all meanes all appearances of the discharged evill you had good reason to cut off all these portions from the Argument for you saw that your distinction was not applicable to these for you will be loath to deny that Episcopacie howsoever limitate is some degree some part some mean some appearance not by accident but of its own nature of that Episcopacie which now stands in England The part of the Argument which you take in hand is not sufficiently answered for you clear your distinction with no more then your own simple assertion That limited Episcopacie is not in it selfe but alone by Satans malice either a cause or a beginning or a provocation to Episcopacie as now it stands Surely that effect which has followed limited Episcopacie in all places where ever it has dwelt may not well be denyed to be naturall unto it however you dare not apply your distinction for it will sound harshlie in the eares of your Neighbours that limited Episcopacie should be a beginning a provocation by the malice and craft of the Devill of that Episcopacie which now in Rome and England has place The Author in the next place by cleer Scriptures does prove The second is unwittingly granted That the reformation of Episcopacie must be taken not from the times of the posteriour Fathers but from
the beginning the dayes of Christ and the Apostles your answere is short but how good your selfe be judge You grant the Argument in all things which have a divine patterne but that Presbyteriall Government is such you deny you remember that the question here is alone of Episcopacie what say you of its patterne if its patterne be not divine you have lost your labour If it bee divine then according to your selfe it must bee conformed to the first and Apostolicall times As for Presbyteriall Government which placeth the power of Ordination and Jurisdiction never in one but in a multitude of Presbyters that the patterne thereof is Scripturall and divine your selfe before durst not contradict While you make it the Authors tenet that all the fathers and all Christians in all ages throughout the world have agreed to bring forth Antichrist wee acknowledg a tract of your professed modestie for the furthest the Author sayes is that many of the fathers did unwittingly bring forth the Antichrist and that the lights of the Protestant Churches at and since the reformation have discovered many secrets concerning the Antichrist which were not knowne in former ages that you have not faith to believe this Wee doe not marvail for this is one of the heads among many more wherein you of the faction long ago have made Apostacie from the English and all the reformed Churches So far are your brethren from denying the Popes Antichristianisme that they avow his holinesse this day to be a true and lawfull Bishop the first Patriarch of the Christian world from whose See of Rome the English derive their succession and to whom in reason all Bishops where ever they live ought subjection and canonicall obedience In the third place the Author casts together a number of grave considerations against all degrees of Episcopacie The third also but slighted almost in every sentence is couched a pithy Argument In your answers you are in such haste that you cast all behind your Back you ascribe to him that he did not write that Popery and Prelacy are inseparable This your own conceit you refute but of all your partie hath said you take notice of nothing save one word that Prelacie is a step to Poperie Sundry reasons are brought by the Author to prove this all which you misken only you argue to the contrarie that the suppressing of Episcopacie is the way for supporting of Popery and introducting Anarchie Upon this last you run out in a large discourse for this is the field wherein you of the faction are wont to expatiate with greatest delight You prove your first point by a cleer mistake All Papists advancers of Episcopacie distinguish the Accident from the Subject Episcopacie from Bishops you will finde that neither the Councell of Trent nor any Popish Divine are for suppressing of Episcopacie This office to the uttermost of their power they all uphold neither have you or any of your brethren any one argument for that office which is not borrowed from them It is true that the most of the Papalines doe suppresse other Bishops to make great their Pope but the meanes whereby they put under the Popes feet both Bishops Fryers and all both Clergie and Laity is chiefly this unhappie instrument of Episcopacie which in the Popes person they advance to the highest degree of its extension and this is nothing lesse then true Antichristianisme If you have read Padre Paulo's History of that Councel you name you must subscribe what I have said That from the removall of Episcopacie The putting downe of the Bishops would bring to an end the present confusions and schismes confusion and anarchie does follow you would have the Divines of New England to prove by the Authors principles The manifold cōclusions which you ascribe to these Divines whether they will own them or not themselves doe know with their tenets I am not well acquainted onely it seemes nothing marvelous if Episcopall cruelty banishing them to the Wildernesse of a new World should have driven them to greater extravagancies then any you name but were they once freed of all feare of that monster Episcopacie and brought back to their Countrey where in libertie and peace they might enjoy in a nationall assembly the benefit of a leasurely conference with their brethren wee make little doubt of their acquiescing to the government of all the rest of the Reformed Churches As for these grounds you make the Author lay for them you are no more happie here then in the rest of your writ For this is your Syllogism Whatsoever God has not established in his Church is unlawful but God has not established that some pastors should be over others therefore this is unlawfull What a poore caption is in your minor in the word Some taken for one only or for more for one Bishop or for more Pastors Elders conveened in a Synod or Presbytery That any one should rule over the rest the Author has proved it to bee against the ordinance of God That a Presbytery and Synod of many should be over every one particular person when ever it shall be challenged it may be easily proved to be according to holy Scripture and all good reason What you subjoine about the State of the question though it be not very tymous in the end of your dispute yet wee shall consider it since you so request You say that the state of the question is not whether a Bishop in the Primitive times had a Presbyterie under him This you dare not deny unto us for you know too wel and all that have looked upon any of the Ancients must confesse that a Bishop without a Presbyterie was a strange Monster in the primitive times and a plain non ens not to be found in many hundred yeeres in the Christian World But withall you may not deny the impudent oppression of your Bishops in England You must confess the oppression and impudence of the Bishops Their oppression in that as they have learned alone from Popish Bishops in the late most corrupt times they have abolished the ancient Presbyteries It is true that some of them now when they are like to be compelled to live a little in order begin to shew their contentment to have set up again in all the Kingdome these Presbyteries but who of them all before this time were ever heard to speake one word of restoring the Church to the use of Presbyteriall government which now they dare not deny to be her due by right both divine and also Ecclesiastick in all the ancient times of any puritie Their impudence that hitherto they have had faces and browes to beare the King and State in hand that their Episcopall Government without Presbyteries was according to the Practice of the ancient Church that Antiquity Universality and what not was for them when yet the least twitch of triall must extort from them a cleere confession That the chief sinews of that
this proposition All the lawfull offices of the Church are appointed by God in his holy word This serves both for a Major to the first argument and a Principle for all the ensuing discourse The Authour proves his Principle by a number of cleere Scriptures by many evident reasons deduced from Scripture and diverse grounds of the most intelligent adversaries what oppose you to all this That the reader may not observe how you speake to the point you cast up at the entry a quantity of dust to marre his sight you lay downe a Principle nothing pertinent to the purpose You propone a number of questions which come not neere the Proposition of your party when at last you come to your answer you will neither grant nor deny nor distinguish your adversaries Proposition nor dare you oppose any thing to the manifold arguments whereupon it is builded onely you fall in before the time and out of the due place upon the Hypothese of Episcopacie and by way of contrary argumentation with some old Popish flourishes of words you insinuate to the simple rather then prove to any intelligent minde that your Episcopacie as an Apostolike institution is to be embraced with a divine faith no lesse then the Creed or the most holy Scripture Your Principle is That all would be carefull to keep the publike peace as also Your impertinent principle concerns none but your selfe That no man for gain of things temporall would lose eternall Your Falcon flight is here so high your springs so far away your conduit pipes so crooked that he must have a skilled eye who can perceive the ways how you bring home your waters for any use to the purpose in hand Doe you thinke that these who petition the Parliament for rooting out of Episcopacie e P. 2. That men be not in their consultations so misled either by some appearances of godlinesse and faire colours of extraordinary zeale as thereby to hazard the disturbance of the common quiet which yet as the whole I le are now eye-witnesses is the proper crime of your dearest friends for who else to keepe upon their heads their tottering Mitres did draw the King and all his Dominions to the very brink of the late desperate danger The other halfe of your Principle were very expedient to bee enlarged and gravely applyed to these whom it concernes You cannot bee ignorant who these men are who these Yeeres past upon no other grounds that can be conjectured but only their own temporall advantages and worldly feares have betrayed the eternall truths of God Who these are who so long have sate still in a lethargick quietnesse and yet cannot bee gotten awaked to break off their dumbe silence when Arminianisme and all the heads of the Canterburian Popery from so many Pulpits and Presses have been over-spreading the whole Land The questions which so severely you urge to be answered Your first questions answered needed not to have been at all proponed Anent your first suppone we grant that salvation may be obtained under Episcopacie what then will this inferre that Bishops necessarily must be retained and that their rooting out is needlesse All your friends confesse that under the Pope and Cardinals salvation may be by all and is by the most obtained Will you therefore conclude that the ejection of the Pope and Cardinals out of England was a needlesse work Your friends do so indeed f Vide Ladens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. And so your Episcopall principles force them but I hope the Parliament to whom you submit your Treatise will be loth in haste by your perswasion to bring back the Pope and Cardinals Authoritie How many good works your Bishops have forced men to omit and how many evill to commit search the Registers of the House of Commons and you shall want no store Shall the Reformers be in great darknesse and the Martyrs miserable if in their days there was in the Church any thing which they were not able to amend or which came not in their minde to complain of Did any Martyr of the Reformed Church ever die in the quarrell of Episcopacie or Ceremonies Did their persecutors require them to seale any of these things with their bloud Was it any disgrace to these Martyrs that Queen Elizabeth rectified many things in King Edwards Liturgie and went beyond that Reformation which in their dayes was attained Your second questions are not unlike the first Also your second for their pertinencie All the Reformed World is fully agreed to have Episcopacie overthrown onely some few of the English Church for their own interest do oppose There is as great an harmony among all in setting up of Presbyteries and Synods as in casting out the old rubbish of Bishops and their Courts If some few of the English be scrupulous about the limits bounds and extent of the power of Synods It is no marvell Episcopall tyranny has bred and fostered more Schismes in England then have been heard of in all the Reformed Churches beside If this fountain of Schisme were once well stopped We make no question but as in Scotland Holland France Swize Geneva and many places in Germany there is no discord so like wayes in England one or two well governed generall Assemblies would amicably put an end to all the questions that are or need to be moved about the Discipline or any thing else whatsoever What you enquire further of the divine right of Presbyterie of the places of Scripture brought to prove it of the sense and consequences of the Scriptures In all reason you are obliged to heare with us great Patience avow that the Scripttures we bring do infer necessarily and cleerly our Concusion till you brought some materiall answer to the contrary The last of your Questions Your last Question answered is but a flash of your Rhetorick faculty of exaggeration your self must make answer to it for you do say that God discharges under pain of damnation all that is unlawfull and that every thing is unlawfull which is against the Word of God That Presbyters by the Word of God have the power of laying on the hands and of using the keyes you will shortly grant that therefore an Episcopacie should be permitted to spoile these Presbyters of the priviledges which God in his word has granted unto them or to usurpe unto themselves and devolve on their Officials the Rites of the inferiour Clergie you dare not deny to be a wrong which deserves amending At last you come to the purpose The Authors principle left unbrauled the Authours Principle but you finde it so hote that you dare not stand long upon it You tell us first that the Authours discourse upon this Principle is written with much art and eloquence for insinuation with the unwary Reader Who pleaseth to read the writ it selfe shall see that all the art of the Authour is in a very plain discourse to couch so briefly as is
government which was universall in the ancient Church was seated in the body of Presbyteries the very name whereof till the sitting down of this Parlament all of you did abhorre cane pejus et angue If there remain any drop of ingenuous blood you would proclaim openly and no more mutter within your teeth that your late injurious errour and without further delay your selfe be the first and most earnest Solicitor of the Parlament for the re-erection in all the Kingdome of these Presbyteries which now at last you confesse were universally in use in all the purer times of antiquity As for that which you desire to bee the State of the question English Episcopacie is a late corruption a meere stranger to the ancient Church whether ever there was a Presbytery without a Bishop over it you will I hope bee content after the fashion of reasonable men to speake of things not of names you will make no question with us about the name of Bishops which wee never deny to be frequent both in Scripture and antiquity But the thing signified by this name An officer as all your partie describes him who in his Diocesse hath the power of Ordination and Jurisdiction by vertue of his office This is the subject of all our question You affirme that in the ancient times Bishops in this Sense were set over Presbyteries Wee do deny We should be glad to see your Affirmation proved that ever there was in the Church of God any such Bishops before the Pope had brought his Bishoprick to the Cope-stone of Antichristianisme Our negative wee have laboured to prove in the following treatise by more passages of antiquity then you will have leasure in haste to answere As for the Bishops of the ancient Church which agree with yours onely in the naked name but in the essentiall parts of the office doe differ as much as the Duke of Venice this day from the Duke of Muscovie as the Emperours of Rome in the dayes of Seneca from the old Imperatores in the time of the Common-wealth The question about them will bee whether their right in these anciēt times was divine or human whether they stood by Apostolick tradition or alone by Ecclesiasticall constitution established at the Churches pleasure and so by her free will removeable You will be a better disputer then any of your side who yet have appeared if you can make good the first yea that you can prove the second to have been universal we do not believe If every Church would search their originall rights as they of Scotland have done their own readily as these have found their Church in the most ancient times governed by Presbyters without any bishops at all so much as in name for some hundred yeers so many other nationall Churches might finde the same upon the like diligence of tryall however when it comes to the exactest search it will appeare that Episcopacie was at most but an humane Ecclesiastick constitution neither more ancient more universall nor received upon any better grounds then the Primacie of the Patriarch of Rome then the manifold fraternities of the Monkes Fryers and Nunnes These though according to your friends assertion so anciently so universally so piously established that all the reformed and England among the rest are much to be blamed both for their first rashnesse to reject and there too long lingring since to restore them yet as England did never repent the casting out of the former according to the example of her sisters abroad so now wee believe if shee may be pleased to follow the same example in casting out the other shee shall have as little cause of sorrow The Author did shew at length the vanity of their expectation who deceive themselves with hopes to get Bishops kept in order by the bonds of any imaginable limitations No caveats are able to keepe Bishops long in order for the demonstration hereof he sets downe the caveats whereby the Scottish Kirke and Kingdome did bind their Bishops then which England can not invent harder this day for theirs The knot cannot be faster tied The Scots had their Bishops consent subscription and solemn oath The King in person in the generall Assembly did ratifie the bargaine numbers of Parliaments did establish the liberties of Presbyteries Sundry reasons the Authour brings to cleer that England is not able at this time to employ such meanes to keepe their Bishops low as Scotland then did use your answere to all is compendious you say that all your adversaries arguments are weake but how your saying may be proved you take not time to tell us The Author in the end of his writ makes answere to a number of the common jargous of Prelaticall men Presbyteriall government a heavier hammer to schisme then Episcopall especially that of Schisme in the Church and danger to the State which by the removall of Episcopacie they take upon them to prophesie will certainly fall out To both these Objections hee gives a number of very satisfactory and grave replies In your answer you misken well neere them all These few you picke out are cast in a strange confusion here and there in your Papers Against his replies to the first objection of Schisme you rejoinder that the divisions of New England are witnesses of these Schismes which proceed from the want of Episcopacie you do well to speake to us of men in an other World with whose estate we are not acquainted but can you say that there are half so many Schismes in New England where Bishops are not as we see in Old England where Bishops are in their full Strength Speak of the things we know Behold the Churches of Europe from whence Bishops are banished Scotland France Holland Swize Geneva c. Did you ever heare of any either Schisme or Heresie in these places except when Presbyteriall government was suppressed did that discipline any sooner get leave to employ its native strength but in a short time it made the Countries where it dwelt free of all these evills It is made evident in the next place If Bishops stand schisme in England must increase that the keeping of Episcopacie on foot any longer in all probability will fill the Church of England with many pitifull divisions both amongst themselves at home and from all their Neighbours abroad concerning the reformed Churches over sea you answer that in time bigon you have kept good correspondence with them notwithstanding of all the difference in discipline but truly the correspondence you speake of is to be ascribed much rather to the patience and long suffering of your good Neighbours then to any well deserving of your Bishops for their doctrine in the point of Episcopacie is cleerly Schismaticall as you may see in the Pedagogick and Master Likes Letter of Andrews to Muleine and in other of your Prelaticall writs where your men with the Papists by all the arguments they can invent do presse the Reformed Churches
of his matter amongst other interrogations the authour did question if in a whole Synod there was none meet to presede but only one perpetually For it is well known that in every dioces there is a number much meeter for any good service then the Bishop Of this harmlesse question you make a great quarrell and compare the authour to Cora your selfe to Aaron and his interrogation to the rebellious speeches of that wicked man Numb 16. When the whole has sufficiently overthrown all the matter of Episcopacie whether absolute or limitate hee bringeth sundry arguments why the verie name of a Bishop would not be retained but you are not pleased to take notice of any one of them In the last two pages verie cleerlie by divers evidences he declareth the great and rare opportunitie which God hath put in the hand of this present Parliament to remove the whole root of Episcopacie with as great ease as to cut off its branches all this you misken only to give us a further taste of the temper of your modest Spirit you insinuate Pag. 14. that the greatest opportunitie you can remark in this season is for men by fraud and force to worke out their owne ends When you have done with the authour The right of Presbyteries is divine not humane only you turn your selfe to two other sorts of men first to these who presse Presbyterian Discipline upon a meere humane right who these are I doe not know if any such be it seems they are more unconsiderate then your verie self and many others of the Prelaticall faction who dare not now denie what ever before was their language the divine right of the Presbyterie that the principall members thereof the preaching Presbyters are invested by God with the power of Ordination and Jurisdiction though the Bishops of England ever since the Reformation have spoiled them of their due and kept them in slaverie as much altogether if not more as the Romish Bishops doe their inferiour slaves of the Clergie this day The two considerations you bring to beare off these men are both impertinent Your plea for keeping up of Bishops is the very same which the Papists used against King Henry the Eighth for the upholding of the Pope and Monks The first was pressed with much more acuracie and eloquence then you or any of your partie can use by More the Chancelor and the Cardinall of Rochester in the dayes of Henrie the eighth it was the ordinarie and passionate declamation of these men that the Popes authoritie was ever reverenced in England since it was Christian That for many ages it had been confirmed by numbers of Parliaments That Abbots and Priors were a considerable part of the Parliament at least foure times more then Bishops That Monkes Fryers and Nuns had been established in all times in all places That the casting out of these would be a change exceeding dangerous for the State That the keeping of the things with the removall of the abuses would be a reformation satisfactory to all reasonable complainers This here is your most specious plea answered long agoe by the actions of King Henry King Edward Queene Elizabeth to use now any verball reply were but superfluous What you speake of the great learning of your Bishops suppone it to be true yet you are exceedingly prejudicate if you see not as much if not more of that quality in far mo of the English Divines who never were Bishops these few whose eminencies hath kythed in the episcopall charge might have advanced further as themselves will confesse both in learning and pietie if they never had beene burthened with Episcopall distractions Your gloriation of the honour done by strangers to your Divines wee doe not envie only we conceive you mistaken when you apply the respects done to the fame of the Church of England unto the persons of the Bishops let bee to their Episcopacie what ever respect that gratious Kirk has gotten from any stranger we believe it might have been multiplied if their Bishops had long ago bin abolished for they their tail hath beene allways the onely subject of feare and restraint of the full and plenary affections of forreigne Churches towards their Sister of England Your selves are forc'd to agree unto all the confiderable changes that are requifite To fall out upon that Common place of changes in Church or State it doth not well become you since both your selfe and all these of your Prelates who would be conceived to have any sponke either of pietie wisdome or moderation doe willingly consent to the far greatest part of the change whereby you would affright the State at this time for your selfe along all this Treatise and the prime of your Prelates in the draughts of Government that come from their hands seem to acknowledge the necessitie of erecting Presbyteries over all the Land and pulling at last from the Bishops the power of Ordination and Jurisdiction which too long they have unjustly possessed that therewith the Presbyteries and Synods may bee invested to whom by Divine Right they grant it belongs Further the putting downe of the Chancellour and Officiall Courts as meerly abusive the removing also of all the Clergy from Secular employments and so from the House of Parliament What more is petitioned will not introduce any farther change either of custome or Laws that is considerable while therefore your selfe doe offer to begin or at least to goe on with the far greatest part of the change you ought not to be heard in opposing some farther Reformation then you can agree to upon the pretended danger of alteration Your other consideration is lesse pertinent to the purpose The world has had too long and too heavie experience of the ungracious fruits of Episcopacie but more injurious to your professed modesty your prudence here is not ruled by reason while you advise the holding out of the required discipline for some yeers till by experience you have seene the fruits of it amongst your neighbours is not the experience of twice forty yeeres and above which many places have felt both of the Presbvteriall and Episcopall discipline more then sufficient in all the reformed Churches wee see powred out upon the Presbytery by the hand of God the first author of it plentifull blessings Wee see Episcopacie cursed in every soile it commeth with very bad consequences in the Romish Churches this government is the powerfull instrument of Satan to bar out the light of the Gospel in England and Scotland wee have seene grow upon it the Aples of strife superstition pride and many other evils till of late it did become the horse whereupon came poasting to the whole Isle Arminianisme Popery and a bloudy warre for the hazard of the lives estates liberties and all that was dear to any man if the miraculous hand of God had not cast the Horse his rider in the ditch of his vengeance those that would wait any longer to get