The Grand IMPOSTOR unmasked, OR, A Detection of the notorious hypocrisy, and desperate Impiety of the late Archbishop (so styled) of Canterbury, cunningly couched in that written Copy, which he read on the Scaffold at his execution, (Ian. 10. 1644.) Aliâs, called by the publisher, his funeral Sermon. By Henry Burton.  Rom. 2.5. But thou after thy hardness, and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgement of God: Who will render to every man according to his deeds. Psal. 50.21. These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes. O consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. 
When the Fox preacheth, let the Geese beware.  
Published according to Order.  
London, Printed for Giles Calvert at the Black-spread Eagle at the West end of Paul's.   

The Preface to the READER.  
READER,  
THE old saying is, Of the dead speak nothing but well; so shall I speak nothing but truth of this man's falsehood, both while he lived, & when he died. And let me deprecate thee the least suspicion of malice in me towards the man, or his memory; the which I was so far and free from in his life time, that a little before his death, myself with two other godly, reverend brethren, went to his lodging in the Tower, to tender our Christian duty of charity to him, for counsel and comfort (if it would be accepted) in that his condition. But by his Secretary he returning Court-thanks, said, some had been with him that day, and now he was otherwise employed in his private business. Whereupon we returned: And that morning Mr. Lieutenant of the Tower having been with him, and taking his leave with these words, I pray God open your eyes: he returned him thanks, Saying, And I pray God open your eyes; and I hope there is no harm in that. By which he would cunningly insinuate, that Master lieutenant's eyes were blinded, rather than his. But more of this legierdemain anon; and for this task, I was first earnestly importuned by two reverend godly Ministers, to undertake it, which I took as a call from God.  
Now for his funeral Sermon, how it could be truly said to be preached, when he read it verbatim, as also how he could properly be said to pray, what he read in his paper (for without his book he could neither preach, 
Clericus absquc libro.  nor pray) I leave it to thy right judgement.  
Finally, that such a poisonful piece as this should be so licentiously published in Print, before some Antidote were prepared, either to correct its Malignancy, or to corroborate the simple hearted people, apt to drink in such a sugared potion, from the mouth of such a bold dying man, though a Traitor: if understanding men do not wonder, I shall confess myself the only fool to marvel. But I hope this Antidote will not come altogether too late to recover such, as whose weaker stomachs have not been able to overcome the poison. Farewell.   

The grand Impostor unmasked.  
GOOD People, You'll pardon my old Memory, 
He begins.  and upon so sad occasions as I am come to this place, to make use of my Papers, I dare not trust myself ●therwise.  
HOw ever the good People may Pardon his old memory for reading, instead of preaching; yet how the righteous God should pardon such an old memory, as could not remember one of all those gross sins, wherein he had lived, so as to confess them, and to crave pardon of God for them, I cannot see, I dare not say: He did with Adam hide his transgressions in his bosom; 
Job. 31.33. Josh. 7. Mat. 27.3.  he would not with Achan confess his sin that troubled Israel, to give glory to God; nor with the Traitor Judas repent of his Treason, nor restore the price of innocent blood, which he had shed, nor confess at all his sin of treason: Yea, when Mr. Weld, Mrs. Jones, and others, came to him in the Tower to demand of him recompense for all the wrongs he had done them in their persons, credits, and estates, he could never be brought to acknowledge the least, saying he remembered no such thing, thus laying all the burden upon his old memory, living and dying.  
And yet in his next words he adds; And upon so sad occasions, as I am come to this place. A sad occasion sure, had he been so sensible of it, as he should have been: Wherein, though his old memory failed him, yet his old Conscience (surer to keep, than a thousand memories) might have helped him. But it seems, that not only his long habituated wickedness had feared, and brought his Conscience into a deep Lethargy, or dead sleep, but surely some compounded cordial by the apothecary's Art, had so wrought with him, that not only it caused him to have a ruddy fresh countenance, but also did so prop up his spirits, that he might seem, as Agag, to have already swallowed down the bitter cup of death, and that the world might take him to die as some innocent Martyr, as all his Sermon would set him forth, and for which end it was penned, if not also Printed. But how sad soever the occasion of his death was to him, or no: sure we are the occasions thereof (which was in sum, high Treason, in the belly whereof, (as in that Trojan horse) were so many cruel practices, and crafty conveyances closely couched, the very s●ed and spawn of those locusts out of the bottomless Pit, as horses prepared to battle, with their King Abaddon over then▪) (Revel. 9) have made sad not only many thousand particular persons, and families of godly people, undone by him, but even three whole kingdoms, two whereof lie weltering in their blood, as at this very day. Only, blessed be God, 
Psal. 74.14. Psal. 80.13.  our sadness is at length somewhat refreshed with the broken head of this Leviathan in our desolate land, almost turned into a wilderness by this Romish wild Bore.  
He calls the Scaffold an uncomfortable place to preach in. But sure if his cause had been good, and his conscience innocent, he needed not have complained of the uncomfortableness of the place. The Martyrs did not so, who coming to the Stake, cheerfully saluted it with a kiss.  
And could his Old memory have remembered that Pillory-suffering, not much above seven years standing, which his Conscience at least might have suggested unto him, how a certain 
* Being not long before degraded.  quondam Preacher standing in the Pillory, pleasantly said; I never preached in such a Pulpit before; saying also to the people, (and that with a Repetition for their remembrance) little do you know what fruit God is able to produce out of this dry Tree: making the Pillory all the while his triumphal Chariot, while that Canterburian Prelate (together with Con the Pope's Nuntio, and other Compeers) was a triumphant spectator out of the Star-Chamber; he little dreamed then, that such a Pillory could in the space of seven years grow to such a bulk, as whereof to hew out, and erect a Scaffold on the Tower-Hill, where himself should lose his head for others ears: perhaps one of the fruits of that dry Tree; so that if the innocent cause and conscience of one, made the Pillory such a comfortable Pulpit: sure it must be the contrary cause and conscience, that makes the Scaffold such an uncomfortable place, for the Prelate to preach upon.  
Well he takes his Text: Heb. 12.1, 2. Let us run, &c. Looking unto Jesus, &c.  
Miserable man! Never was a holy Text so unhallowed, so miserably abused, so corruptly glossed upon, so shamefully perverted, as this Text. And doth he call about him that cloud of witnesses (ver. 1.) those holy Patriarchs and believers of the Old Testament, to witness the suffering of a lying Traitor, as if a dying Martyr?  
Surely this man in his race had often an eye unto Jesus, that is to the Name Jesus, whereof he was a very devout Adorer, and so zealous, that he suspended me once from preaching against the superstitious bowing at the naming of that Name. So as however he looked unto Jesus, yet he never showed such a favourable aspect upon Christ, whom in his swift footed zeal (Until in the Tower, the sinew of his leg, without any violence, had a terrible crack, that he could not now run so fast in his race, 
Act. 9  as before) he so cruelly persecuted in his servants and members: So as by this time himself knows sufficiently, with what eye he looked unto Jesus, as whom he finds a just judge, and punisher of that faith of his, which was none other but that of Babylon; as the Reader may see at large in my 
* Reply. Pag. 166, to 170, 173.  Reply to his Relation of a conference, &c.  
That he is now come to the end of his race, though long, we bless God.  
But here he finds the cross, a death of shame. And why so shameful the cross, which he so honoured and adored in his life, witness the goodly Crucifix over his Altar at Lambeth, Whitehall, and else where, which he was not wont to pass by unsaluted.  
But the same must be despised, or there is no coming to the right hand of God. How, must that shame be despised, which the righteous hand of God brought him unto? Why did he not acknowledge it a shame most due unto him, for all the dishonour he had done to God in his life time? Or why did he petition the Lords, that he might not die the more shameful death of the halter, but rather of the hatchet, as more suitable for one, who had sat so long and oft, at those late honourable boards, as also in the present Parliament? Nay, had he had any one spark of true Grace, (over and above that of Canterbury) considering the numberless shameful acts that were perpetrated by him with a shameless forehead, and remorseless conscience: he would with Origen (for but once offering incense to the Idol) have said to all the people, Calcate me insipidum salem, trample upon me, as unsavoury salt: and he would have Petitioned, that he might have the most shameful death, yea hangging, drawing, and quartering, that head and limbs might be set up for everlasting monuments of such an enemy of Religion and State. This had been the way to come at length to Christ's right hand, to have found him his Jesus, and not to his left, to find him his Judge: But for God's right hand, that is proper to Christ alone.  
But he is so far from this shame, that he adds, God forbid I should despise the shame for him. What? A shame suffered for Christ? A shame despised, being a most condign punishment? Christ is said to despise the shame by a voluntary undergoing it in our steads, but this man despiseth the shame, by a desperate contempt, in suffering it perforce, against his will.  
But he tells us, his feet are now upon the brink of the Red-sea: an argument (he hopes) that God was bringing him to the land of promise, for that was the way, by which of old he led his people. O poor man! Did he not remember that Pharaoh and his Egyptians, coming into the Red-sea, were drowned. And did not his Old memory yet call to mind, that not many years ago, he had been a prime taskmaster under Pharaoh, yea even the Pope himself, to the intolerable oppression of God's people, 
Exod. 1. Act. 7.19.  even to the cutting off of the masculine spirits of Israel; and therefore no good argument for him, to hope to pass that way to Canaan, that Israel went, he having gone the clean contrary way; and therefore now lies drowned in the Red-sea of his own blood, as a just revenge upon him, for causing so much blood to be shed, & more especially of that poor soul, who was hanged, drawn and quartered, about the business of Lambeth house; so as that speech of Queen Thomyris the Amazon, when she cut off King Cyrus his head, and cast it into a vessel of blood, may be well applied to this bloodsucker of poor innocents, Now satiate thyself with blood, which living thou didst so much thirst after.  
No less doth he abuse, and misapply the Lord's Passeover, the lambs, the sour herbs: the gatherers whereof how little angry he is with, will appear anon.  
He saith, Men can have no more power over him, then that which is given them from above. Innocent Christ spoke those words, and only he might properly speak them: and not any such malefactor, as this, on whom the just laws of the land had immediate power thus to punish him; whereas Pilate had no such legal power over innocent Christ to put him to death, but only from an extraordinary divine dispensation. But thus this man hath taken a lawless liberty to himself all along, thus intolerably to abuse the Sacred Scriptures, beating this gold by force of his hammer so thin, that he may therewith guild over his rotten cause, thereby to deceive the simple at his death, as he had done in his life; who are apt to take all for gold, that glittereth.  
Here he compares himself with Aaron, as before with Christ: but he must remember, he is no longer the Canterburian High Priest. But who be those Egyptians, that drove this Aaron into the Red-sea, and must be drowned in the same waters? 
Act.  O full of subtlety! What the Parliament? O child of the Devil!  
But who is that God, whom he had served? Though our God hath served himself of this Prelate, as he doth of Satan, and other wicked men, using them as his 
* Esa. 10.  rods to scourge his own dear children; surely in no other sense could he be said to serve God truly: For all his other service, what was it, but superstitious, Idolatrous, after the inventions of men, a will-worship, after the rudiments of the word, and not after Christ. 
Col. 2.   
And here he compares himself, with those three children in the furnace, whence God delivered them, and so can he him. Miserable Prelate! Is he now upon the scaffold for such a cause, as those were in the furnace? Why, those were there, for not obeying the King's commandment, to bow to his new golden god: but was this Bishop now on the Scaffold▪ for any such disobedience? Nay, was it not for his too much officiousness, and obedience. So that, might he not have said, as Cardinal Wolsie, Had I (said he) been as careful to serve God, as I have been to serve the King, I had never come to this death. And for God's power to deliver, it is not questioned. But his glory was seen in delivering those three innocent children from the hot fiery furnace; not so, that he should have delivered such a traitor from the block: when as his Glory called for execution of justice upon such a Malefactor, yea such a notorious hypocrite, such a desperate, obdurate, impenitent, remorseless, shameless, monster of men.  
Here he prosecutes his comparison between himself and the three children: They would not Worship the King's golden Image: 
Page 5.  Nor will I (saith he) the Imaginations which the People are setting up; Nor will I forsake the Temple and the Truth of God, to follow the bleating of jeroboam's Calves in Dan and in bethel. By People here in capital Letters, he must needs mean the Parliament; the People of the Land representative; and so by jeroboam's Calves, whereby he means a revolting from Juda, and from true Religion, and that the Religion now to be set up, is, in comparison of that under the Prelacy, no better than jeroboam's Calves, worshipped in bethel and Dan; and the prelatical Government, as the Temple of Jerusalem, and the Truth of God. Thus he holds to his old Principles, which he sucked in with his mother's milk, and was Nursed up in Oxford, and which grew up with him in Court to a full stature. But stay; shall he run away with it thus in a dark mist; leaving the People to grope at noon day, as in the Egyptian darkness? 
* Esa. 44.19, 20. Hab. 2. ●8.  I most humbly thank my Saviour for it (saith he) my resolution is now, &c. What? Not to forsake the Temple, and Truth of God. O hypocrisy! O Blasphemy! Will he interest and engage Christ in all his Idolatrous Crucifixes, Crosses, Altars, Superstitious Worship, Ceremonies, and relics of Rome, set up everywhere in his idol Temples and chapels, calling all this his Temple, and Truth of God? Will he call his Images the Truth of God, which the Truth of God, the Scripture, calls a 
* Esa. 44.19, 20. Hab. 2. ●8.  lie, and a teacher of lies? O abomination! And doth this devout Votary to Images, humbly thank Christ, that his resolution lay not to lie down, till he lay down his head upon the Block, not to part with his Antichristian Hierarchy, the Grand enemy of Christ's Kingdom, and grievous Tyranny over the souls and Bodies of Christ's Saints, whose Redemption cost him his dearest Blood? O the Rocky cruelty of this wretched man! Who as he showed no mercy to others, whom he most wickedly oppressed in his life: so now at his death he can show no mercy to himself, by considering the justice of that Saviour, whereof his whole life had been a most high provocation, now sealed up at his death, with a desperate resolution to be the same man still; should his life be prolonged an hundred years. So as no marvel it is, if wicked men be punished eternally in hell, when if they should live eternally in this world, they would hold firm their Resolution, never to cease to be the same men in sinning.  
But he bestows his episcopal blessing upon the People, for the opening of their eyes, to see the right way: Himself being so blind as not to see any other right way, out of his own way, than which none is more contrary and opposite to Christ, and his way▪  

Ibid.  But he acknowledgeth himself in all humility a most grievous sinner many ways, by thought, word, and deed, and therefore I doubt not (saith he) but that God hath mercy in store for me a poor penitent, as well as for other sinners. But wherein? What sign? What thought? What word? What deed? Did he confess those thoughts, whereby he resolved and endeavoured to reconcile Rome and England together, which he expressed in his Relation of a conference with the Jesuit; Did he confess the sinful words of that Reconciling Book? That there he cunningly incites the King against godly Ministers? That there he blames and bewails with a bleeding heart, the separation between Protestants and Papists, both for the causing, and continuing of it: That he hath there in many passages abused and vilified the Scriptures all along his book? That he hath fathered his gross lies upon 

Reply, p. 19 p. 252.225.  
See the Reply. p. 205.202.275, p. 211.   God the Father, upon 

Reply, p. 19 p. 252.225.  
See the Reply. p. 205.202.275, p. 211.   Christ, upon 

Reply, p. 19 p. 252.225.  
See the Reply. p. 205.202.275, p. 211.   the Holy Ghost? and infinite other bold and wicked expressions there.  
And for his Deeds: did he ever confess elsewhere, or on the Scaffold, all his prelatical pranks and practices in oppressing, suppressing, supplanting the Truth of God, both in Pulpit and press, silencing, 
As, Mr. Rud, Mr. Bernard, and many others.  suspending, fining, confining, outing godly, painful Preachers, with wives, children, and other christians? Did he ever confess his being the chief cause of cropping of ears, Pillorying, Imprisoning, Whipping, Branding, Banishing those, against whom no crime could be laid by any Law? Or did he (to show the truth of conversion) come forth, to offer restitution to all that he had wronged, oppressed, and spoiled of their goods and livelihoods? No such thing, here is nothing, but a general confession of (I wot not what) grievous sins. But being put to it, he would not confess one particular sin, as we noted before, when some came to him for restitution of their wrongs. And yet doth he hope for pardon. Aug. saith▪ The sin is not pardoned, where the wrong is not satisfied for: 
Aug. Non remititur peccatanisi resti●ua●ur abla●um.  Nay, when many such things were witnessed against him before the Honourable House of Lords, as of his violent dealing with many Preachers and others, he justified himself, saying; that he did but discharge the office of a good Diocesan; and the like.  
And what doth this desperate Hypocrite tell us, of ransacking every corner of his heart? What have we to do with his self-deceiving heart, known only to God? We look upon his Actions; we judge of the tree by the fruits. He finds not in his false heart any true cause of death. But we find it in his hands, we find the blood of the souls, yea and the bodies too of the poor Innocents upon his skirts; and this is found not by secret search, 
Ier, 2.34.  but upon all these. His notorious practices proclaim it, so as he that runs, may read. And doth not the Law of this Kingdom punish thieves, and Robbers, and murderers, and traitors? But however, he chargeth nothing upon his judges. That's well, for never had traitor fairer play; and they proceeded, secundum allegata et probata. And this is the Law of the Land. Let that suffice. But whom else he lays his charge upon, it matters not; his charge is no burden, nor his tongue a slander. And though in a legal course an Innocent may be condemned, yet more Nocents are, which he was to have looked better to.  
But for all this, he thanks Christ, he is quiet within, as ever. O poor wretch! What? All this while, no remorse, no stirring, no sting of conscience? No awaking of that sleepy Lion? No apprehension of Divine justice? Nothing but a dead slumber, or deep hypocrisy, or damnable atheism? I remember how 
* Consci●ntiae mala, & tranquilla.  Bernard tells us of a bad conscience, and quiet; which is the most dangerous & desperate of all other.  
Among others, his Predecessors (as he calls them) he brings in St. John Baptist (as he styles him) whose head was danced off by a lewd woman: And surely if he had been as faithful, as John Baptist was, in reproving Herod, and his lewd Woman, he might perhaps have been prevented of losing his head for treason, and might have proved a Saint William for it; did saintship now a days go by virtue, ●and not by villainy, the way that he took. And why among the rest, did he not mention his Predecessor, his St. Thomas a Be●ket, who, though not judicially, was taken away? He sought, by depressing the King and State, to exalt the liberty of the Church. For this, the Pope Sainted him: but K. Hen. 8. afterward would have him called no longer Saint, but Traitor. But this man thought himself no Traitor, because not against the King. As if Treason against the State of the kingdom, and commonweal, be not treason also against the King, by dividing the one from the other, and cutting the knot, that should knit them together, as Oath, Covenant, laws.  
But it comforts him, that his charge looks somewhat like that of St. Paul, Act. 25. being accused for Law and Religion: and that of Stephen Act. 6. A poor comfort, when well considered, and the account cast up. And though Paul (before his conversion) was consenting to Stephen's death, yet he found Mercy afterward, as having done it ignorantly, and confessing and repenting of it. But this Prelate could not say, he persecuted the Saints ignorantly, neither would ever confess those persecuting sins of his, nor repent of them; and therefore how could he find or hope for mercy at God's hand, or man's either?  
Here he, as impertinently as before, hales in another place of Scripture, and that most grossly. The Romans will come, if we let this man ●lone. Surely he hath pretty well played his part to bring the Romans in; for hath he not been a main instrument to fill the Land with Papists, and profane ignorant Protestants, not only by the publishing of that profane book of Sports (lately burned in Cheapside) where with the whole Land hath been poisoned, but by stopping the free course of Preaching God● Word, cropping off both branch and fruit of all godliness and sound knowledge, and by placing his profane, and Popishly-affected, avaricious▪ and ambitious Priests, and the Courts favourites, in all the chief places of the kingdom? so as no marvel it is, if by the industry of this man (that enemy who hath sowed his tares in every field of this kingdom, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Mat· 13.25  while men sl●pt) the Pope never had such a harvest in England. And surely never had the Pope such a desperate power, and numerous party in England, and that collected out of all Popish Countries round about, waging war against our laws and Liberties, Religion and republic, and all to reduce (by solemn and fast league with Rome) England back again to the Pope, as being one of those that are made drunk with the whores cup▪ and do give up their kingdom unto the Beast, who now altogether make war with the Lamb, and those on his side, called, and chosen, and faithful: so that Popery is that grand Sect, the Grand●m of all divisions, especially of this great one, between King and kingdom, Head and Body, Husband and Wife, Father and Children; a right Babylonish division, which tends to confusion. But his aim was against godly people, who separating from his Hierarchy, he brands with sects and divisions; and therein comprehendeth and condemneth, the very body of the kingdom, the which hath cast out both Bishops and their Service book▪ for which he styles us all Sects, &c. But I trust God will so bless these Sects, that they shall be the Angel with the sharp sickle to cut down the Pope's Harvest in this Land, never henceforth to reap any more in England. And as for that place of the 
* 2 Cor. 6, 7.  Apostle, the Hypocrite doth most falsely apply it unto himself, as he doth all other Scripture. For his honour is dishonour, his good report is evil, and this deceiver is truly so, living and dying.  
Next he tells us what a good Protestant the King is. Truly if he be not so good, as he would have him, the fault is not the Prelates. And what good council he hath given him, both his practices, and his Epistle Dedicatory before his Relation, (besides his conscience) can tell.  
Here he complains of the City, for that fashion in gathering of hands, and going to the Parliament to clamour for Justice, as being a disparagement to that great and just Court; a way to endanger the innocent, and pluck innocent blood upon their own, and city's head. How? What a disparagement doth he finely cast upon that great and wise Court, as if any such clamour should extort from them any act of injustice, as thereby to condemn the innocent? Indeed if that Honourable Court were as those Pharisees in Stephen's case, and as Herod in peter's, having killed James, to whom this man compares our Parliament, as not daring to do any thing in this kind, till they saw how the pe●ple were affected: it were some thing. But here this Serpent sli●y stings both People and Parliament. But was there not a cause? And for his bidd●ng take heed of having our hands full of blood: surely this is the ready way to f●ee both land and hand from the guilt of innocent blood, when justice is hastened upon the heads of those, who have shed it. 'tis tru●, God hath his own time: but we must serve his divine paovidence, by doing our duty, and using the means. Therein is our discharge, and safety. And he might as well blame God's Elect, 
Luk. 18.7  for crying day and night to the great judge to avenge their cause. Surely if God's wisdom and careful providence over his people were hereby eclipsed, he would not animate them thus to cry▪ and importune him continually, and 
* V. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  not to faint, but sharply reprove them, and forbid them so to do, as here the Prelate doth. Therefore certainly in calling for justice, not only of God, but of man, who sits in God's throne for that end, is the people's duty, who ought to obey God, rather than a Prelate, who is so unreasonably partial in his own cause.  
Those places, Psal. 9 and Heb. 12. he miserably applies: he would now in that impenitent and desperate condition be that poor man, whose complaint God remembers: and those fearfully to fall into the hands of the living God, who have passed, or procured the sentence of condemnation, & execution, & especially when now God is making his inquisition for blood. So he. And surely in this good season of God's inquisition for blood, it hath pleased him to find out this Achan, who hath cunningly, even to the last hour, (not as Achan, glorifying God by confession, as before) hid all his stolen goods, the wedge of gold, the Babylonish garment, the two hundred shekels of silver, all his underhand dealings for the undoing of this kingdom, in the hollow of his false heart; and had not both Parliament and People bestirred themselves in the discoveries, he had been too nimble for us all. But God (I say) was pleased to use the industry of his people, to find out this fox's holes.  
But besides all this, O the impudency of this wretched man, in commending to this city the consideration of that prophecy, Ier. 26.15. they are the words of the Prophet Jeremiah to the Princes of Judah and Jerusalem: The words are these (though they are not set forth in the Sermon, but only the pl●ce quoted with a special recommendation to this City; and whether he spoke them on the scaffold, I know not, for I was not there) As for me, behold I am in your hand: do with me as seemeth good and meet unto you. But know it for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves; and upon this city, and upon the Inhabitants thereof: for of a truth the Lord hath sent me unto you, to speak all these words in your ears. Now could this man possibly believe, that any in this city should be so simple, as to believe him? Or could he believe, that this Scripture should persuade the city, or Parliament, Princes, and People, to do as the word● follow declare, (vers. 16.) Then said the Princes and all the People unto the Priests, and to the Prophets; This man is not worthy to die: for he hath spoken to us in the name of the Lord our God?  
Here this Porcupine strikes himself thorough with his own quills. He complains for the poor Church of England: and that is his Hierarchy, that that once flourished (as once the abbeys and Monasteris did) and was a shelter to other neighbouring Churches. What? To the Church of Scotland? witness his reformed service-book, and his animating the King with his Army against them, for casting out such merchants and merchandise. Or that of Ireland, which he had filled with his Arminian and superstitious Priests, and helped to make that land a field of blood, a shambles to butcher those hundred thousands of innocent Protestant Subjects; as good a Protestant as himself is, or his confederates.  
In every cle●t of this self-divided kingdom, profaneness (he saith) and irreligion hath crept in. Now truly himself was the prime wood-cleaver, that drove in the first wedges, and thereby brought in by the head and ears all profaneness and irreligion, which leaking, yea flowing in so fast, have well nigh drowned the ship. But stay, what means this profaneness and irreligion, which the Prelate here tells us of? he shall be his own interpreter. In his Relation, 
Pag. 18, 19 See Reply, p. 37, 38.  in the Epistle dedicatory, he tells the King saying, Though i cannot prophesy, yet I fear, that atheism and irreligion gather strength, while the truth is thus weakened by an unworthy way of contending. And p. 19 The external worship of God, in his Church, is the great witness to the world, that our hearts stand right in the service of God. Take this away; or bring it into contempt, and what light is there left to shine before men, that they may see our devotion, and glorify our Father which is in Heaven? The result is (as the Replyer cleareth) that the neglect or contempt of his external worship, is that which bringeth in profaneness and irreligion; that is, Not to set the face in a right posture towards the East in our devotion: not to bow to an Altar: not to kneel at the Sacrament: not to use a fair white Surplice, and black hood in Administration: not to baptize with the sign of the cross: not to say second service &c. all this shows, that our hearts stand not right in the service of God; that without these, no light is left to shine before men, that they may see our Devotion, and glorify our Father which is in heaven. O notorious hypocrisy! O egregious impiety, thus to abuse Scripture, and all true religion! so as Prospers speech here alleged by him, hits him full home: Men that introduce profaneness (which is done by a false Religion and Devotion of man's devising) are cloaked with a name of imaginary Religion. And what is imagery in worship, but an imaginary Religion? And if we have in a manner almost lost the substance, we may thank his Ceremonies for it: and for the danger the land is now in, threatening ruin, the Lord prevent it by the just ruin of this man, that hath been a main instrumental cause of it.  
He comes 
* pag. 13  here to his last particular, which is himself. He makes a solemn Protestation of his Religion to be Protestant, but with this limitation, in reference to the Church of England only; not to other Protestant Churches: for no Protestant Churches are episcopal, but this. This therefore he sticks to; in this profession he was born, lived, and will now die: He disclaims the bringing in of Popery into this Land. Now what should be the meaning of this Mystery, considering all his endeavours and practices have tended, and contended, to reduce this his Church to as near a conformity with Rome, as possibly may be? For (excepting the differences in Doctrine) take the whole Hierarchy, Government, Discipline, Officers, Services, Ceremonies, Vestments, and all other implements; we find the Church of England to be one and the some with that of Rome, as the Prelate affirmeth; for which, see my Reply, from pag. 63. to 69, How then is it true, that he is no setter up, or bringer in of Popery, as he protesteth? surely two ways: 
* Relation, Epistle Ded. pag. 16. Amos 7.13.  First, because he found some old relics of Rome, in the King's chapels, and some cathedrals, as an Altar, Jmages, Adorations, Organ-Service, Copes, and the like. Therefore he makes a shift by piecing it out with some forced interpretations of the Queen's Injunctions, and with improvement of the Service book, and other viis & modis, to bring in a general conformity to those patterns, and that under a specious colour of uniformity, a very Laudable thing in a Kingdom; especially. Regis ad Exemplum, that all should be of the King's Religion, or the Religion of his chapel, every Daughter-Church to conform to the Mother, 
See my book for God and the king.  the cathedral; and thus all being raised up to one conformity, it came to pass, that both Jesuits on the one side boasted, that the Church of England was turned Roman, and some bold Ministers began to tell tales in the Pulpit, and at last, to write and publish books of it, though to their cost. This is the Golden lea●e wherewith the Prelate hath Gilded over his Protestation for currant, for which he flies and lays hold on the horns of the Altar, in the King's chapel, his most sacred Sanctuary. His 
* See his Speech Starcham●ber.  other, is a word of Equivocation, which is Popery. He distinguisheth Popery, into Proper and Improper, or less proper. Popery, taken properly, is that, whereof the Pope is sole Head and Master: And this is that Popery, which he here protesteth he never intended, or endeavoured to set up in the Church of England, to wit, the universal Headship of the Pope, which the logicians call, proprium quarto modo; that is, such as is proper to the Pope, and only to the Pope, and always to the Pope: as laughing is said to be proper to man, alone & at all times. The Prelate than would not have such a Popery set up in the Propriety of it, as should exalt the P. over the See of Canterbury, to overtop the Metropolitan of all England, What then? He would have no other Popery set up in England, then that only, which is less proper, or improperly called Popery, or rather a thing that is Popery, but must not be called Popery. And that is, That the Pope shall be Head, or Bishop of the Church of Rome, and the Archbishop of Canterbury shall be an Independent Primate, and Metropolitan of all England, and the Pope to have nothing to do here, but himself alone to be Dominus fac totum. only with this Reserve, that this Primate become Pope, when time serves. And it seems he takes it as a deed if gift from the Pope, which he gave to the Prelat● Predecessor, Anselm, to whom the Pope gave this Title, styling him, Patrarcha alterius orbis: the Patriarch, or Pope of the other world, meaning England; of which the Roman Poet writ of old, Et penitus toto divis●s or be Britannos. And thus, it seems, it descended upon the Successors of Canterbury by an hereditary right from the Pope. And therefore not without cause doth the Prelate make mention hereof in his 
* P. 171 See Reply p. 263, 264  Relation, telling us, that a Patriarch is above a Prelate; so expert was he in the learning of ecclesiastical Heraldry for Titles, and Degrees. And thus we come to understand what he means by making profession of the Protestant Religion of the Church of England; namely, that this Religion is not Popery properly taken, but only improperly, as hath been said. So as herein we may give credit to his words in some sense, both for himself and his friends, whom he so highly magnifies for good Protestants of the Church of England. This is that true Protestant Religion, which they so much professed by hook or crook to maintain.  
Touching his Treason in subverting the Laws, and perverting of Religion; it matters not for all his protestations, that he never intended, but ever abhorred it; for all things were clearly, and fully proved in Court against him. His Protestations of his innocency have been too well known, as well as others, what credit they deserve. A man commits many murders, and pleads he abhors to be a murderer. He kills, slays, slaughters innocent Protestant subjects, and protests he intends the maintenance of the true Protestant Religion. Will this hold good in Law? or yet in the Court of Conscience?  
For his contempt of Parliaments, this was also proved against him; and he here in part confesseth it. And in the close, he forgives all the world. He cries thief first, calling all his Persecutors his bitter enemies. He forgives them, he saith, but he giveth them a cruel dash, calling them bitter enemies, who did but in a legal way, and just cause prosecute him, as a grand enemy both to Religion, and to the republic. Therefore what kind of forgiveness this is, God knows, when it so ends in a most bitter calumniation.  
But he asks forgiveness of God, and then of every man, whether I have (saith he) offended him or no, if he but conceive that I have. Alas, what a pitiful shu●●ing i● here? Here i● a general asking of forgiveness: but for what? here is no acknowledgement of any sin against God, o● of any one offence or injury to any man. And tha● all may plainly see how this Hypocrite and Impostor plays mock-holiday, he asks forgiveness of every man, whether he hath offended him or no. Why? what needs forgiveness▪ when no offence given or taken. But 〈◊〉 he, if he do but conceive that I have. Oh ●ender heart▪ But here lie would make the world believe, that none can challenge him for wrong, unless in conceit only, 'tis but a conceit that men have only, that the good Bishop of Canterbury should do the least wrong to any man living. For what say you to that Speech of his in his Relation to the King? God forbids▪ I should ever offer to persuade a persecution in any kind▪ or practic● it in the least. 'tis but a conceit then that the Prelate of Canterbury should be either a persecutor, or a persuader thereunto. A conceit, that he should persuade, that the terrible censure in the Star-Chamber against those his three bitter men (as he calls them), should be executed to the uttermost, although he left them to the King's Justice, A conceit that he should use the least means to promerit the Judges a little before the censure, though he made a great feast at Lambeth, & conceit, that he should be an instrument of persecu●ion, to whom poor petitioners to the King, about the book of sports, were referred for mercy, where none could be had or hoped for.  
And thus he concludes, Lord, do thou forgive me, and I beg forgiveness of him Of whom? Of one, whether I have offended him or no, if he do but conceive that I have. What juggling is here? No spark of ingenuity, or truth in all this, nor all along. Well, but what then? So (saith he) I heartily desire you to join with me in prayer.  
Nay stay, He should have remembered that saying of Christ, Matth. 5. 23, 24. If thou bring thy gift before the Altar, and there re●embrest that thy brother hath aught against thee, leave there thy gift before the Altar, and go thy way first, be reconciled to thy brother, and then come and offer t●y gi●t. Agree with thine Adversary quickly▪ &c. Now the Prelate here brings his gift to the Altar, he hath a Prayer in his hand in stead of his heart to offer: but he should remember, that not one brother, but many have great, and grievous things against him. Therefore before he read his Prayer, he should have rubbed up his old rusty memory, and called for those who had many things against him, and have made his peace with them. He should have called for all thos● Preachers, whom he had wickedly & Prelatically Suspended, Silenced, Deprived, thrust out of their Means, with their wives & children exposed to beggary & misery, among many others▪ Mr. Rudd of Abington, Mr. Bar●ard, Mr. Forbis▪ Mr. Ward, &c. He should have called for all those godly Preachers and Christians whom his bloody cruelty caused to fly into the Deserts of Ameries, as Mr. Cotton, Mr. Hooker, Mr. Davenport, Mr. Peter, with many thousands more. He should have called for all those Congregations, whose souls he had famished by taking away their godly teachers, 
Ier. 2.3 4▪  the blood of whose souls were found to be upon his skirts, and under ●is wings. He should have called for all those whom he had most cruelly, and against all justice▪ caused to be imprisoned, pilloried, eare-cropped, branded, whipped, fined, confined to perpetual close imprisonment, and that in perpetual banishment from their native country, from society of wives, children, friends, a●quaintance, common light and air, and what not? As Mr. William Pryn, Doctor Bastwick, Henry Burton, Doctor Leighton, Mr. John Lilburne, Nathani●ll Wickins, all which, with many more, endured intolerable, inhuman, and most barbarous usage in their prisons and persons. These, these should he have called for to have made his peace with them, by a● lest acknowledging his extreme wronging of them, as having been the prime instrumental cause thereof, though otherwise he could never make them re●●itution for their ears, nor satisfaction for their losses. But he should have done to the uttermost what lay in his power, before he should go on so desperately to offer his Sacrifice of Prayer at God's Altar. He should have put it past If and And w●●ther he had offended any, or no, as if any did but conceive so. But so far was he from showing the least ingenuity, or from having the least dram of grace, as that he refused to be spoken withal by any, whom he had wronged, much less would he acknowledge the least offence done to any, either in his lif●, or now at his death. But as a man beref●of his common senses, stripped of his understanding, benumbed with a lethargy, senseless, brutish, blind, obdurate, he persists in his diabolical impenitency, acknowledging not the least offence to Man in all his Life, of which to repent, hoping thereby after his Death to merit his Inscription upon his tomb, Here lies the most Innocent Archbishop of Cantyrbury.  
But now, can he not be content to die in his own sins, but he must heartily d●sire the people to ioy●e with him in his most hypocritical, dead, ●●me, blind, Prayer, that he brought with him in his hand, as a price in the fool's hand, but he wants a heart? Had he not sufficiently ca●tivated the people to such blind devotion by his Servi●-book Prayers? And had not this old Arch-prelate in all the time he lived, got one Prayer, at least by heart, though he wanted grace in his hear●▪ & Christ's Spirit, ●ven the Spirit of Grace and Supplication (which for any evidence he hath given, he never had in all his life) to pour forth one 〈◊〉 sigh of godly sorrow now at his death? Here be may goodly words indeed compiled together, but all will not make up one prayer of Faith, being but as a dumb Image without life and breath, or like Caesar's Sacrifice without a heart, which was taken for a presage of death, as proved true the same day.  
Again, should the people become accessary to all the hypocrisy, dissimulation, and impenitency of this wretched man, who would wrap up all his villainies committed in & against the State of this kingdom, & all Gods faithful people therein, by joining with him in such a godless, spiritless Prayer, even the dead carcase of a prayer, 
Deut. 15.21.  a blind and lame sacrifice, which the Lord abhorreth, and forbids to be offered?  
Besides, as the whole prayer for the frame of it, is not an Incense according to Christ's spirit, but patched, 
Exod. 30▪  and made up of sundry ingredients of a most hypocritical spirit, which makes the whole prayer to be a very pack of lies, and so, abominable before God: so there are some passages in it, so gross, and palpable, as any one that hath the least spark of God's spirit, may discover plainly to be monstrous false, As 1. That he hath a heart ready to die for God's honour: and yet he will not confess any one particular wickedness, that he might with Achan give glory to God. 2. For the King's happiness: when if either he counselled the King to all those courses, so destructive both to himself and kingdom; or if he by obeying the King's command, in being an active instrument of all those cruel oppressions perpetrated by him, upon the innocent subjects, and exorbitant, illegal, violent, tyrannical invasions upon the just laws of the kingdom, and natural liberties of the subject, be thus by the laws of the kingdom, and a due proceeding therein, brought to this just penal death: surely, this can little make for the King's happiness; unl●sse the cutting off of such limbs as these, and so of this active instrument of mischief in patticula●, may be a means to procure the King's happiness, in case such Heads so cut off, prove not the heads of the Roman Hydra▪ which upon the cutting off of one head, puts forth two, until the whole Lerna-Lake shall be quite drained and dried up; otherwise, he, whose life hath but a little advanced the King's happin●sse, can give but little hope of raising it by such a death, the just reward of a traitor. Thirdly, for this church's preservation, by which he alway●● understands his Hierarchy▪ or the protestant Religion of the Church of England, (as before) there cannot be a more sure Omen of the utter ruin of that, as whose Primate is so cut off by the hatches of Justice in the hangman's hand.  
Again, he boldly tells God, that his zeal to these three, is all the sin, which he knows is yet known of him in this particular of Treason. Did his zeal then so far transport him, as to wade so deep through so many acts of treason to the State, as to play the traitor for the honour of God▪ surely God will not be honoured with any such service.  
And as for his zeal to the King's happiness, no m●rvaile if i● were so fiery, as to become an Incendiary to the State, and all for the prservation of this his Church, which could not be preserved, but with the extreme hazz●rd, if not utter ruin of three kingdoms; so as such a preservation purchased at so dear a rate, could be a● little for the King's honour, as for his happiness, when three kingdoms should rather welter in their own blood, than the prelatical kingdom should not wallow in all its pomp and pleasure▪ and indeed the zeal hereof in all Ages, hath been that, which hath set the kingdoms of the Earth in such horrible combustions, as at length it hath grown to be a proverb of the Prelates own making, No Bishop, no King: and so, No bishopric or bishopdom, no kingdom:  
He prays also, that there may be a stop of that issue of blood, in this more than miserable kingdom. Here it may be questioned what he means by this issue of blood. If he mean the stopping of the course of justice in cutting off such traitors, as himself: this is to pray that this more then miserable Kingd●me, may be made more than most miserable. If he mean the stopping of the now ●●sue of blood, that is & hath been shed by this intestine and unnatural war, whereby the Beasts power seeks to destroy the lamb's kingdom with his called, and chosen, and faithful people: This should extremely aggravate, and make the sin of this Prelate ou● of measure sinful, as who hath been one prime instrument and bloody agent to procu●e all this bloodshed.  
But that which followeth, surpasseth all transcendency of the malice and wickedness of hell itself. I shall desire (saith he) that I may pray for the people too, as well as for myself: O Lord, I beseech thee give grace of repentance to all people, that have a thirst for blood, but if they will not repent, then scatter their devices, &c. Here 1. he makes it plain, that what he prayed before, was for himself, and his party, and that the issue of blood on his part might be stopped; as before. 2. The main of his prayer is, to lay the guilt of all the blood that hath been shed in this war, upon the Parliament and people, especially this City, that stand for their Rights, ●s a people that thirst for bl●od: whereof if they repent not, that then their devices may be scattered, as being contrary to God's glory, the truth and sincerity of Religion, (to wit) of Popery (as before is showed) to the establishment of the King and his Posterity after him in their just Right● and privileges▪ (to wit) in an Arbitrary and tyrannical gove●nment, whereby the tyrannical Prelacy, the truth & sincerity of the Popish Religion, may he supported and maintained: for which very cause all this bloody war● hath been● raised and con●●●ued in Ireland and England, wherein so many hundred thousands of innocent people, & loyal subjects, have been most barbarously murdered, and for no other cause, but that they bar● the name of Protestants, only not such Protestants as could be hoped to profess the true Protestant Religion of the present Church of England, the truth and sincerity of which Religion is Popery, improperly so called, as befo●● showed.  
But he adds: For the honour and conservation of Parliaments, in their ancient and just power. Note here: never a prayer in particular for this present Parliament, but for Parliaments in general, and that also with a limitation, in their ancient and just power. And what is that? Namely so far as standeth with the King's Prerogative; according to that new clause lately foisted into the King's Oath at his Coronation, by the legerdemain of this juggler, to govern his people according to the laws, and maintain their Rights and Liberties; But with this Provi●o, so far as stands with the King's Prerogative. Which Legier-de-main was one of those Charges proved against the Prelate in the Honourable House of peers, so as in these words, ancient and just power, doth lurk a great deal of serpentine deceit; that all this ancient and just power comes to just nothing, further than with reference unto, and dependence upon the King's Prerogative. Such are the sly equivocations, and mental reservations of this subtle serpent all along in this his pretended prayer, wherein he thus desperately dallyeth with God and men.  
Then, For the preservation of this poor Church, in her truth, peace, and patrimony▪ This poor Church, to wit, the late and yet proud Prelacy: her truth, such as is regulated by he● Canons, with an Et caetera: her Peace, for which she hath caused troubles and war in those kingdoms: he●Patrimony, a part of Peter's Patrimony, for the support of her truth & peace▪ that which this Prelate in his Relation of a conference, took all that pains about for the blessed meeting of Truth and Peace, (as he call● it) in reconciling of Rome and England together, as he professeth throughout his book, and in the very last page and words thereof.  
He adds, And the settlement of this distracted and distrossed people, &c. Whatsoever he prays here, is with reference to the truth, peace, and patrimony of his poor Church, and therefore it is added with a Copulative, and the settlement, &c.  
And hereunto he adds another And: And when all this is done, that then they may be thankful, with religious dutiful obedience to thee and thy commandments. Here they must take notice, that there is no such blessing, for which to be thankful, as the up-holding of the Prelates Protestant Religion; When this is done, then fill their hearts with thankfulness▪ But how can dutiful obedience to God's commandments, and to prelatical canonical commandments, stand together? For what more contrary and opposite one to the other, than Christ's commandments to Antichrists? We have had woeful experience hereof. Christ commands to preach the Word in season, 
2 Tim. 4.2  and out of season: the Prelates forbid Lectures, on week days, and Sermons in the afternoon on Lord's days. God commands to worship him in spirit and truth: 
●o●. 4.23.  Prelates command to worship God by human forms, by Images, by Adorations towards the East, 
Deut. 5.  with many other superstitious Ceremonies of man's devising. God commands his sabbaths or Lord's days to be sanctified: Prelates suspend Ministers for not reading the book for profane sports on these days, with infinite more.  
He closes all, with a Lord receive my soul to m●rcy: adding, Our Father, &c. Now what hath an impenitent hard hearted hypocrite to do with mercy? All that he hath here prayed, or rather babbled out of a paper, is but merely to delude the people, and to mock God even to his face. Never came there such a forlorn and formidable spectacle upon stage or scaffold, to act the hypocrites part, so that, as he was a seducer & deceiver ell his life time: so he will die. The reply to the Relation, hath set him ●orth in his colours long before, 
Reply, p. 74.405.86.87. Printed 1640.  prophesying of his c●rsed end, which we see now fulfilled, as also of the terrible judgements and calamities that should fall upon his prelatical Clergy of England, together with his Protestant Religion, aliâs Popery, though but improperly so called.  
He complains for want of Room to die, which he needed not: for he had too much of Room, that brought him to die. I beseech you (saith he) let me have an end of this misery. For all this haste, he should have laid a better and surer foundation to build his hope upon, for freedom from a future misery, both infinitely durable, and extremely intolerable, then yet we have seen in him. Nor could he find a word in Scripture to satisfy Sir John Clotworthie's question, for any assurance that he had of a better life. And just was this with God the righteous judge, that as he was a great decryer and vilifier of the Scripture, as: The light which is in Scripture itself, 
Relation p. 80. p. 83.84.85. See Redly.  is not bright enough, it cannot bear sufficient witness to itself: That the belief of Scripture to be the Word of God, dependeth primarily upon the authority & tradition of the present Church: That it is a candle which hath no light, till it be lighted, which is first by the tradition of the present Church. That notwithstanding these and many more most gross derogations from the self-sufficiency, authority, and light of Scriptures to demonstrate itself to be the word of God, he saith, he hath given to the Scripture enough, and more then enough, &c. Just (I say) was it with God, that this wretched Prelate, for so vilifying, yea annihilating the sufficiency of Scripture-light, should be lost altogether without so much light, as to light him to so much as one place of Scripture, that might minister unto him some solid comfort at the hour of his death. As some Malefactors trusting to their neck-vers, when they came before the judge, were not able to read one word of the book. And though he said to Sir John, that that word was the knowledge of Jesus Christ, and that alone: yet this graceless wretch was never acquainted with this knowledge of Jesus Christ. For he was a perpetual enemy to Jesus Christ, a cruel persecutor of his Saints, a hater of his Word, an oppressor of the power of godliness, where ever he found it. 
Phil. 3.10.  This wretch n●●er knew Jesus Christ in the power of his Resurrection, in the fellowship of his afflictions, in a conformity to his death. He never had Christ's spirit, and therefore was none of Christ's. 
Rom. 8.  He had not the spirit of grace & supplication, he had not the spirit of prayer even unto his death, as he had been a quencher of this spirit of prayer, in all those in whom he perceived it to be. For he was altogether for book-prayers, as here he was at his death. Such was his last prayer, which was in his hand: And this prayer (if a prayer) is to be interpreted as the former, all for mercy, but wwithout repentance; for this kingdom, but in reference to Tyranny, to his Protestant Religion, to this his Church of England. Thus he dies one that was ever true to his old principles, as in his life, so at his death, and thus he is as good as his word in his Relation, where he tells the King thus: In the publishing hereof, I have obeyed your Majesty, 
Epist. dead.. page 22.  discharged my duty to my power, to the Church of England, given account of the hope that is in me, & so testified to the world that faith, in which I have lived, and by God's blessing & favour purpose to die. Now concerning this faith of his, and that of Rome, there is no more difference between them, than that distinction which himself hath put (mentioned before) to wit, Popery, properly so called▪ and popery improperly so called.  
I shall conclude with a passage or two in my Reply written in my banishment at Guernsey above four years ago, in Answer to the prelate's Relation, towards the end. 
Page 402.  bethink yourself how sudden the time may be, that you must go and give account (as you say) to God and Christ, of the talon committed to your charge, which you cannot so easily answer before that Judge, as you could do in the Star-Chamber. And remember what you said to the Jesuit: Our reckoning will be heavier, if we thus mislead on either side▪ then theirs that follow us▪ But I see I must look to myself, 
Relation. page 116.  for you are secure. And are not you full out as secure, as the Iesuit●? But in that you p●ay that God for Christ's sake would be merciful to you. But is that enough to wipe off all old scores, to say, God be merciful to me? when the whole course of a man's life hath been a very enmity and rebellion against Christ: When he lieth, spends and squandereth the talon o● of his strength and wit, learning▪ 〈◊〉 and friends, to the dishonour of God, in oppressing Christ's word, persecuting his servants and members, profaning and polluting the service of God with superstitious inventions of men, and Will wo●ship, forcing men's consciences to confor●ity, using all cru●lty, even to blood, and the like, with Lord have mercy upon me without any more ado, serve the turn, to salve all again? But where is your hearty repentance, for all your Scarlet and episcopal sins? your high Commission sins? your Star-chamber sins? your counsel table sins? Nay? is not your soul conscience still ●eared and stupefied? is not your heart still hardened? O stupid conscience? O desperate soul? O shameless Hypocrite? O blasphemous wretch? Dost thou thank God, to make him the author of all thy impiety, iniquity, cruelty, craft, hypocrisy, & dissimulation, of thy faith●esse and false heart, in thy plotting to bring thy false truth & thy turbulent peace with the Whore of Babylon (that notorious ene●y of Christ, and of his true Spouse his Church) to a meeting, a blessed meeting, yea, to a cursed meeting? This is that Peace and Truth, which you contend for; for the procuring and meeting whereof, all truth shall be corrupted, and peace perturbed, not only in the Churches but in civil States and Kingdo●●s, when for the maintenance of your Truth & Peace, Princes shall be set against their People, and People forced to stand for their Liberties against Prelatticall ●surpation, and tyrannical Invasion▪  
But I conclude; if such was his deplored condition then, as to lie naked to such language; how is the measure thereof now filled up, in an obstinate outfacing & maintaining all his wickednesses, perpetrated since that, till now, and th●t before the high bar of the Kinhdome, the very tribunal of God, and at last upon the very Scaffold, pouring out his blood in a most obdurate, desperate, and final impenitency? O that this might be an example to all that tread in his steps. It is very observable by common experience in the●e days, that a malignant and godless life, hath an impenitent and desperate death. This is that Ca●terburian Arch-Prelate, in his life time heir-apparant to the popedom, subtle, false, treacherous, cruel, carrying two faces under one hood, Satan's second child, who ever is the first, as hard to speak truth, as to do good, or to repent of any evil, as his Father the devil, an inveterate adversary to Christ, and all true Christians▪ an underminer of the civil State, a Traitor to his country, wilfully damning his own soul, to save the credit of his cursed cause, sealing with his blood the King's part, with Rome's, to be righteous, & the Parliaments odious, that so he might be as unlike to Samson, as possible, to do as much (if not more) mischief to his native country at his death, as he had done in his life; and therefore worthy to have died the ancient death of parricides, or traitors to their country, which the ancient Romans used, to be sowed up in a Culle●s or leather sack and cast into the warer, and there to perish, as unworthy to touch either earth, or water, or air, as nature's outcast.  
FINIS.