GOOD People, You'l 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 my self [...]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 grosse sins, wherein he had lived, so as to confesse 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 bosome; Job. 31.33. Josh. 7. Mat. 27.3. he would not with Achan confesse his sinne 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 confesse 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 remembred no such thing, thus laying all the burthen upon his old memory, living and dying.

And yet in his next words he addes; 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, then a thousand memories) might have helped him. But it seems, that not only his long habituated wickednesse had feared, and brought his Conscience into a deep Le­thargy, or dead sleep, but surely some compounded Cordiall by the A­pothecaries 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 cruell practises, and crafty conveyances closely couched, the very s [...]ed and spawne of those locusts out of the bottomlesse Pit, as horses prepared to battell, 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 sadnesse is at length some­what refreshed with the broken head of this Leviathan in our desolate land, almost turned into a wildernesse by this Romish wilde Bore.

He calls the Scaffold an uncomfortable place to preach in. But sure [Page] if his cause had been good, and his conscience innocent, he needed not have complained of the uncomfortablenesse of the place. The Martyrs did not so, who coming to the Stake, cheerfully saluted it with a kisse.

And could his Old memory have remembred 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 preacht 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 triumphall Chariot, while that Canterburian Prelate (together with Con the Popes 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 bulke, as whereof to hew out, and erect a Scaffold on the Tower-Hill, where himself should loose 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 Iesus, &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 witnesse the suffe­ring of a lying Traitor, as if a dying Martyr?

Surely this man in his race had often an eye unto Iesus, that is to the Name JESVS, whereof he was a very devout Adorer, and so zealous, that he suspended me once from preaching against the superstitious bowing at the nameing of that Name. So as however he looked unto Iesus, yet he never shewed such a favourable aspect upon Christ, whom in his swift footed zeale (untill 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 Iesus, as whom he findes a just Iudge, 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 blesse God.

But here he findes the Crosse, a death of shame. And why so shame­full the Crosse, which he so honoured and adored in his life, witnesse [Page] the goodly Crucifix over his Altar at Lambeth, White-hall, and else where, which he was not wont to passe 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 dye the more shamefull death of the halter, but rather of the hatchet, as more sutable for one, who had sat so long and oft, at those late Honorable boards, as also in the prsent Parliament? Nay, had he had any one sparke of true Grace, (over and above that of Canterbury) considering the numberlesse shamefull acts that were perpetrated by him with a shamelesse forehead, and remorslesse 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 shamefull death, yea hanging, drawing, and quartering, that head and limbes 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 Christs right hand, to have found him his Iesus, and not to his left, to finde him his Judge: But for Gods 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 condigne 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 brinke 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 poore man! Did he not remember that Pharaoh and his Egyptians, comming 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 Task-master under Pharaoh, yea even the Pope himself, to the intolerable oppres­sion of Gods 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 passe that way to Canaan, that Israel went, he having gone the cleane contrary way; and therefore now lyes 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 soule, who was hanged, drawn and quartered, a­bout the busines 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 vessell of blood, may be wel applyed to this blood-sucker of poor inno­cents, [Page] Now satiate thy self with blood, which living thou didest so much thirst after.

No lesse doth he abuse, and misapply the Lords Passeover, the Lambes, the Soure herbes: the gatherers whereof how little angry he is with, will appeare anon.

He saith, Men can have no more power over him, then that which is given them from above. Innocent Christ spake those words, and onely he might properly speak them: and not any such malefactor, as this, on whom the just lawes of the land had immediate power thus to punish him; whereas Pilate had no such legall power over innocent Christ to put him to death, but only from an extraordinary divine dispensa­tion. But thus this man hath taken a lawlesse liberty to himselfe 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 subtilty! 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 deare children; surely in no other sence 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 for­nace, 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 Kings commande­ment, 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 officiousnesse, and obedience. So that, might he not have said, as Cardi­nall Wolsey, Had I (said he) been as carefull to serve God, as I have been to serve the King, I had never come to this death. And for Gods 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 blocke: when as his Glo­ry called for execution of justice upon such a Malefactor, yea such a no­torious hypocrite, such a desperate, obdurate, impenitent, remorselesse, shamelesse, monster of men.

[Page 5]Here he prosecutes his comparison between himself and the three children: They would not Worship the Kings 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 Jeroboams Calves in Dan and in Bethell. By People here in Capi­tall Letters, he must needs mean the Parliament; the People of the Land representative; and so by Jeroboams Calves, whereby he means a revolting from Iuda, and from true Religion, and that the Reli­gion now to be set up, is, in comparison of that under the Prelacy, no better then Ieroboams Calves, worshipped in Bethell and Dan; and the Prelaticall Government, as the Temple of Jerusalem, and the Truth of God. Thus he holds to his old Principles, which he suckt in with his Mothers milke, 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 darke mist; leaving the People to grope at noon day, as in the Aegiptian darknesse? 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 Hypocrisie! O Blasphemy! Will he interest and ingage Christ in all his Idolatrous Crucifixes, Crosses, Altars, Superstitious Worship, Ceremonies, and Reliques of Rome, set up every where in his Idoll Temples and Chappells, 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. Lye, and a teacher of Lyes? O abomination! And doth this devout Votary to Images, humbly thank Christ, that his resolution lay not to lye down, till he lay down his head upon the Block, not to part with his Antichristian Hierarchy, the Grand enemy of Christs Kingdom, and grievous Tyranny over the Soules and Bodies of Christs Saints, whose Re­demption cost him his dearest Blood? O the Rocky cruelty of this wretched man! Who as he shewed no mercy to others, whom he most wickedly oppressed in his life: so now at his death he can shew 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 yeares. So as no marvell it is, if wicked men be punisht 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 Episcopall 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, then which none is more contrary and opposite to Christ, and his way▪

[Page 6] Ibid.But he acknowledgeth himself in all humility a most grieveous sinner many wayes, 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 confesse those thoughts, whereby he resolved and indeavoured to reconcile Rome and England toge­ther, which he expressed in his Relation of a conference with the Iesuit; Did he confess the sinfull words of that Reconciling Book? That there he cunningly incites the King against godly Ministers? That there hee blames and bewayles 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 Booke? That he hath fathered his grosse lyes 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 confesse elswhere, or on the Scaf­fold, all his Prelaticall pranckes and practises in oppressing, sup­pressing, supplanting the Truth of God, both in Pulpit and Presse, silencing, As, Mr. Rud, Mr. Ber­nard, and many o­thers. suspending, fining, confining, outing godly, painfull Preach­ers, with wives, childern, and other christians? Did hee ever con­fesse his being the chief cause of cropping of Eares, Pillorying, Im­prisoning, Whipping, Branding, Banishing those, against whom no crime could be layde by any Law? Or did he (to shew the truth of con­version) come forth, to offer restitution to all that he had wronged, oppressed, and spoiled of their goods and livelyhoods? No such thing, here is nothing, but a generall confession of (I wot not what) grievous sins. But being put to it, he would not confesse one particular sin, as we noted before, when some came to him for restitution of their wrongs. And yet doth hee 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, hee 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 doe with his selfe-deceiving heart, known only to God? We looke 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 finde the blood of the soules, yea and the bodies too of the poore Innocents upon his skirts; and this is found not by secret search, Ier, 2.34. but upon all these. His notorious practises pro­claim it, so as he that runs, may read. And doth not the Law of this [Page 7] Kingdom punish Theeves, and Robbers, and Murtherers, and Tray­tors? But however, he chargeth nothing upon his Iudges. Thats well, for never had Traytor fairer play; and they proceeded, secundum allegata et probata. And this is the Law of the Land. Let that suffice. But whom else he layes his charge upon, it matters not; his charge is no burthen, nor his tongue a slander. And though in a legall course an Innocent may be condemned, yet more Nocents are, which he was to have looked better to.

But for all this, he thankes 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 Iustice? Nothing but a dead slumber, or deep Hipocrisie, or dam­nable Atheisme? 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. Iohn Baptist (as he styles him) whose head was danced off by a lewd wo­man: And surely if he had been as faithfull, as John Baptist was, in re­proving Herod, and his lewd Woman, he might perhaps have been pre­vented of loosing his head for treason, and might have proved a Saint William for it; did Saint-ship now a daies goe by vertue, [...]and not by villany, the way that he tooke. And why among the rest, did he not mention his Predecessor, his St. Thomas a Be [...]ket, who, thogh not judi­cially, was taken away? He sought, by depressing the King and State, to exalt the libertie 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 himselfe no Traitor, because not against the King. As if Treason against the State of the Kingdome, and Com­mon-weale, 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, Lawes.

But it comforts him, that his charge lookes somewhat like that of St. Paul, Act. 25. being accused for Law and Religion: and that of Stephen Act. 6. A poore comfort, when well considered, and the account cast up. And though Paul (before his conversion) was consenting to Ste­phens 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 confesse those per­secuting sins of his, nor repent of them; and therefore how could he finde or hope for mercy at Gods hand, or mans either?

Here he, as impertinently as before, hales in another place of Scrip­ture, and that most grosly. The Romans will come, if we let this man [...]lone. Surely he hath pretty well played his part to bring the Romans [Page 8] in; for hath he not been a maine instrument to fill the Land with Papists, and prophane ignorant Protestants, not only by the publishing of that prophane Booke of Sports (lately burned in Cheap-side) where with the whole Land hath been poysoned, but by stopping the free course of Preaching God [...] Word, cropping off both branch and fruit of all godlinesse and sound knowledge, and by placing his prophane, and Popishly-affected, avaritious▪ and ambitious Priests, and the Courts favourites, in all the chiefe places of the Kingdome? so as no mar­vaile it is, if by the industry of this man (that enemy who hath sowed his tares in every field of this Kingdome, [...]. 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 warre against our Lawes and Liberties, Religion and Republick, and all to reduce (by solemn and fast league with Rome) England back againe to the Pope, as being one of those that are made drunke with the Whoores cup▪ and doe give up their Kingdome unto the Beast, who now altogether make warre with the Lamb, and those on his side, called, and chosen, and faith­full: so that Popery is that grand Sect, the Grand [...]m of all divisions, especially of this great one, between King and Kingdome, Head and Body, Husband and Wife, Father and Children; a right Babylonish division, which tends to confusion. But his aym was against godly peo­ple, who separating from his Hierarchy, he brands with sects and divi­sions; and therin comprehendeth and condemneth, the very body of the Kingdome, 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 blesse these Sects, that they shall be the Angel with the sharp sickle to cut down the Popes Harvest in this Land, never hence-forth to reap any more in England. And as for that place of the 2 Cor. 6, 7. Apostle, the Hypocrite doth most falsly apply it unto himself, as he doth all other Scripture. For his honour is dishonour, his good report is evill, and this deceiver is truely so, living and dying.

Next he tells us what a good Protestant the King is. Truely if he be not so good, as he would have him, the fault is not the Prelates. And what good councell he hath given him, both his practises, and his E­pistle Dedicatory before his Relation, (besides his conscience) can tell.

Here he complaines 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 indanger the innocent, and pluck innocent bloud upon their owne, and Cities 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 [Page 9] to condemne the innocent? Indeed if that Honourable Court were as those Pharisies in Stephens case, and as Herod in Peters, having killed Iames, 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 bloud: surely this is the ready way to f [...]ee both land and hand from the guilt of inno­cent bloud, when justice is hastened upon the heads of those, who have shed it. Tis tru [...], God hath his owne time: but we must serve his divine paovidence, by doing our dutie, and using the meanes. Therein is our discharge, and safetie. And he might as well blame Gods Elect, Luk. 18.7 for crying day and night to the great Iudge to avenge their cause. Surely if Gods wisdome and carefull providence over his people were hereby eclipsed, hee would not animate them thus to cry▪ and importune him continually, and V. 1. [...]. not to faint, but sharply reprove them, and forbid them so to doe, as here the Prelate doth. There­fore certainly in calling for justice, not only of God, but of man, who sits in Gods throne for that end, is the peoples dutie, who ought to obey God, rather than a Prelate, who is so unreasonably partiall in his owne cause.

Those places, Psal. 9. and Heb. 12. he miserably applyes: he would now in that impenitent and desperate condition be that poore 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 bloud. So he. And surely in this good season of Gods inquisition for bloud, it hath pleased him to find out this Achan, who hath cunningly, even to the last houre, (not as Achan, glori­fying God by confession, as before) hid all his stollen goods, the wedge of gold, the Babylonish garment, the two hundred shekels of silver, all his under-hand dealings for the undoing of this Kingdome, 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 foxes holes.

But besides all this, O the impudencie of this wretched man, in commen­ding to this Citie the consideration of that Prophecie, Ier. 26.15. they are the words of the Prophet Ieremiah to the Princes of Iudah and Jerusalem: The words are these (though they are not set forth in the Sermon, but only the pl [...]ce quoted with a speciall recommendation to this City; and whether he spake them on the scaffold, I know not, for I was not there) As for mee, be­hold I am in your hand: doe with me as seemeth good and meet unto you. But know it for certaine, that if yee put me to death, yee shall surely bring innocent bloud upon your selves; and upon this Citie, and upon the Inhabitants thereof: [Page 10] for of a truth the Lord hath sent me unto you, to speake all these words in your eares. Now could this man possibly beleeve, that any in this Citie should be so simple, as to beleeve him? Or could he beleeve, that this Scripture should perswade the Citie, or Parliament, Princes, and People, to doe 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 dye: for he hath spoken to us in the name of the Lord our God?

Here this Porcupine strikes himselfe thorow with his owne quils. Hee complaines for the poore Church of England: and that is his Hierarchy, that that once flourished (as once the Abbeyes and Monasteris did) and was a shel­ter to other neighbouring Churches. What? To the Church of Scotland? wit­nesse his reformed Service-booke, and his animating the King with his Army against them, for casting out such merchants and merchandice. Or that of Ireland, which he had filled with his Arminian and superstitious Priests, and helped to make that land a field of bloud, a shambles to butcher those hundred thousands of innocent Protestant Subjects; as good a Protestant as himselfe is, or his confederates.

In everie cle [...]t of this selfe-divided Kingdome, profanenesse (he saith) and ir­religion hath crept in. Now truly himselfe was the prime wood-cleaver, that drave in the first wedges, and thereby brought in by the head and eares all profanenesse and irreligion, which leaking, yea flowing in so fast, have well nigh drowned the ship. But stay, what meanes this profanenesse and irreligion, which the Prelate here tels us of? he shall be his owne interpreter. In his Rela­tion, Pag. 18, 19. See Reply, p. 37, 38. in the Epistle Dedicatorie, he tels the King saying, Though J cannot pro­phesie, yet I feare, that Atheisme and irreligion gather strength, while the truth is thus weakened by an unworthy way of contending. And p. 19. The exter­nall worship of God, in his Church, is the great witnesse 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 glorifie our Father which is in Heaven? The result is (as the Re­plyer cleareth) that the neglect or contempt of his externall worship, is that which bringeth in profanenesse 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 kneele at the Sacrament: not to use a faire white Surplice, and black hood in Ad­ministration: not to baptize with the signe of the Crosse: not to say second service &c. all this shewes, 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 glorifie our Father which is in heaven. O notorious hypocrisie! O egregious impietie, thus to abuse Scripture, and all true religion! so as Pro­spers speech here alleaged by him, hits him full home: Men that introduce [Page 11] profanenesse (which is done by a false Religion and Devotion of mans devi­sing) are cloaked with a name of imaginary Religion. And what is Imagerie in worship, but an imaginarie Religion? And if wee 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 ruine, the Lord prevent it by the just ruine of this man, that hath been a maine instrumentall cause of it.

He comes pag. 13 here to his last particular, which is himself. He makes a solemne 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 Episcopall, but this. This therefore he sticks to; in this profession he was born, lived, and will now dye: He disclaimes the bringing in of Popery into this Land. Now what should be the meaning of this Mystery, considering all his indeavours and practises 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 wayes: Rela­tion, Epistle Ded. pag. 16. Amos 7.13. First, because he found some old Reliques of Rome, in the Kings Chappells, and some Cathedralls, 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 Queens Injunctions, and with improvement of the Service Booke, and other viis & modis, to bring in a generall conformity to those paterns, and that under a spe­cious colour of vniformity, a very Laudable thing in a Kingdom; especially. Regis ad Exemplum, that all should be of the Kings Religion, or the Religion of his Chappell, every Daughter-Church to conform to the Mother, See my book for God and the king. the Ca­thedrall; and thus all being raised up to one conformity, it came to passe, that both Iesuits 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 Bookes 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 layes hold on the Hornes of the Altar, in the Kings Chappell, 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 lesse 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 universall Headship of the Pope, which the Logitians call, proprium quarto mo­do; [Page 12] that is, such as is proper to the Pope, and onely to the Pope, and alwayes to the Pope: as laughing is said to be proper to man, alone & at all times. The Pre­late then would not have such a Popery set up in the Propriety of it, as should exalt the P. over the See of Canterbury, to over-top the Metropolitan of all Eng­land, What then? He would have no other Popery set up in England, then that only, which is lesse 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 Arch-bishop of Canterbury shall be an Independent Primate, and Metropolitan of all England, and the Pope to have nothing to doe here, but himselfe alone to be Dominus fac totum. Onely with this Reserve, that this Primate become Pope, when time serves. And it seemes 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, stiling 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 seemes, 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 Ecclesiasticall 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 himselfe 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 profest by hooke or crooke to maintaine.

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 clearely, and fully proved in Court against him. His Pro­testations of his innocency have been too well knowne, as well as others, what credit they deserve. A man commits many Murthers, and pleades he abhorres to be a murtherer. He kills, slayes, slaughters innocent Protestant Subiects, 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 cryes Thiefe first, calling all his Persecutors his bitter enemies. He forgives them, he saith, but he giveth them a cruell dash, calling them bitter enemies, who did but in a legall way, and just cause prosecute him, as a grand enemy both to Religion, and to the Republicke. There­fore what kind of forgivenesse this is, God knowes, when it so ends in a most bitter calumniation.

[Page 13]But he askes forgivenesse 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 pittifull shu [...]ing i [...] here? Here i [...] a generall asking of forgivenesse: but for what? here is no acknowledgment 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 playes mock-holi-day, he askes forgivenesse of e­very man, whether he hath offended him or no. Why? what needs forgivenes▪ 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 beleeve, that none can challenge him for wrong, unlesse 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 perswade a persecution in any kinde▪ or practic [...] it in the least. Tis but a conceit then that the Prelate of Canterbury should be either a persecutour, or a per­swader thereunto. A conceit, that he should perswade, 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 Kings Justice, A conceite that he should use the least meanes to pro­merit the Judges a little before the censure, though he made a great feast at Lambeth, & conceite, that he should be an instrument of persecu [...]ion, to whom poore petitioners to the King, about the booke of sports, were re­ferred for mercie, where none could be had or hoped for.

And thus he concludes, Lord, doe thou forgive me, and I begge forgivenesse of him Of whom? Of one, whether I have offended him or no, if he doe but conceive that I have. What juggling is here? No sparke of ingenuity, or truth in all this, nor all along. Well, but what then? So (saith he) I heartily desire you to ioyne with me in prayer.

Nay stay, He should have remembred that saying of Christ, Matth. 5. 23, 24. If thou bring thy gift before the Altar, and there re [...]embrest that thy brother hath ought against thee, leave there thy gift before the Altar, and goe 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 rubb'd 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 beggery & misery, [Page 14] 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 soules he had famished by taking away their godly teachers, Ier. 2.3 4▪ the blood of whose soules 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, pillaryed, eare-cropped, branded, whipped, fined, confined to perpetuall close imprisonment, and that in perpetuall banishment from their native country, from society of wives, children, freinds, a [...]quaintance, common light and ayre, and what not? As Mr. William Pryn, Doctor Bastwick, Henry Burton, Doctor Leighton, Mr. Iohn Lilburne, Nathani [...]ll Wickins, all which, with many more, indured intollerable, inhumane, 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 [...] least acknowledging his extreame wronging of them, as having beene the prime instrumentall cause there­of, though otherwise he could never make them re [...]itution for their eares, nor satisfaction for their losses. But he should have done to the utter­most what lay in his power, before he should go on so desperatly to offer his Sacrifice of Prayer at Gods 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 shewing the least ingenuity, or from having the lest dramme of grace, as that he refused to be spoken withall by any, whom hee had wronged, much lesse 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, stript of his understanding, benumb'd with a lethargy, senselesse, brutish, blinde, obdurate, he persists in his Diabolicall impe­nitencie, 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 Tombe, Here lies the most Innocent Archbishop of Cantyrbury.

But now, can he not be content to die in his owne sins, but he must heartily d [...]sire the people to ioy [...]e with him in his most hypocriticall, dead, [...]me, blind, Prayer, that he brought with him in his hand, as a price in the fooles 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 [...] ▪ & Christs Spirit, [...]ven the Spirit of Grace and Supplication (which for any evidence he hath given, he ne­ver had in all his life) to powre forth one [...] sigh of godly sorrow now [Page 15] 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 dumbe Image with­out life and breath, or like Caesars Sacrifice without a heart, which was taken for a presage of death, as proved true the same day.

Againe, should the people become accessory to all the hypocrisie, dissi­mulation, and impenitencie of this wretched man, who would wrappe up all his villanies committed in & against the State of this Kingdome, & all Gods faithfull people therein, by ioyning with him in such a god­lesse, spirit-lesse Prayer, even the dead carkasse 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 Christs spirit, but patched, Exod. 30▪ and made up of sundrie ingredi­ents of a most hypocriticall spirit, which makes the whole prayer to be a very packe of lies, and so, abominable before God: so there are some passages in it, so grosse, and palpable, as any one that hath the least sparke of Gods spirit, may discover plainly to be monstrous false, As 1. That he hath a heart ready to dy for Gods honour: and yet he will not confesse any one particular wickednesse, that he might with Achan give glory to God. 2. For the Kings happinesse: when yf either he counselled the King to all those courses, so destructive both to himselfe and kingdome; or yf hee by obeying the Kings command, in being an active instrument of all those cruell oppressions perpetrated by him, upon the innocent subjects, and exorbitant, illegall, violent, tyrannicall invasions upon the just lawes of the kingdome, and naturall liberties of the subiect, be thus by the lawes of the kingdome, and a due proceeding therein, brought to this just penall death: surely, this can little make for the Kings happi­nesse; unl [...]sse the cutting off of such limbes as these, and so of this active instrument of mischiefe in patticula [...], may be a meanes to procure the Kings happinesse, 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, untill the whole Lerna-Lake shall be quite drained and dried up; otherwise, he, whose life hath but a little advanced the Kings happin [...]sse, can give but little hope of raising it by such a death, the just reward of a traitour. Thirdly, for this Churches 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 ruine of that, as whose Primate is so cut off by the hatches of Justice in the Hangmans hand.

Againe, he boldly tells God, that his zeale to these three, is all the sin, which he knowes is yet knowne of him in this particular of Treason. Did his zeale then so far transport him, as to wade so deepe through so ma­ny [Page 16] acts of treason to the State, as to play the Traitour for the honour of God ▪ surely God will not be honoured with any such service.

And as for his zeale to the Kings happinesse, 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 extreame hazz [...]rd, if not utter ruine of three kingdomes; so as such a preservation purchased at so deare a rate, could be a [...] little for the Kings honour, as for his happinesse, when three kingdomes should rather welter in their owne blood, then the Prelaticall kingdome should not wallow in all its pompe and pleasure ▪ and indeed the zeale hereof in all Ages, hath beene that, which hath set the kingdomes of the Earth in such horrible combustions, as at length it hath growne to be a Proverbe of the Prelates owne making, No Bishop, no King: and so, No Bishopprick or Bishopdome, no Kingdome:

He prayes also, that there may be a stop of that issue of blood, in this more then miserable Kingdome. Here it may be questioned what he meanes by this issue of blood. If he meane the stopping of the course of Iustice in cutting off such Trayt [...]rs, as himselfe: this is to pray that this more then miserable Kingd [...]me, may be made more then most miserable. If he meane the stop­ping of the now [...]sue of blood, that is & hath been shed by this intestine and unnaturall warre, whereby the Beasts power seekes to destroy the Lambs Kingdome with his called, and chosen, and faithfull people: This should extreamly aggravate, and make the sin of this Prelate ou [...] of mea­sure sinfull, as who hath been one prime instrument and bloody agent to procu [...]e all this blood-shed.

But that which followeth, surpasseth all transcendency of the malice and wickednesse of hell it selfe. I shall desire (saith he) that I may pray for the people too, as well as for my selfe: 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 plaine, that what hee prayed before, was for himselfe, and his party, and that the issue of blood on his part might be stopt; as before. 2. The maine of his prayer is, to lay the guilt of al 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 sca [...]tered, as being contrary to Gods glory, the truth and since­rity of Religion, (to wit) of Popery (as before is shewed) to the establish­ment of the King and his Posterity after him in their just Right [...] and Privi­ledges ▪ (to wit) in an Arbitrary and Tyrannicall gove [...]nment, whereby the Tyrannicall 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 [Page 17] hundred thousands of innocent people, & loyall Subiects, have been most barbarously murthered, and for no other cause, but that they bar [...] the name of Protestants, only not such Protestants as could be hoped to pro­fesse the true Protestant Religion of the present Church of England, the truth and sincerity of which Religion is Popery, improperly so called, as befo [...] shewed.

But he adds: For the honour and conservation of Parliaments, in their ancient and iust power. Note here: never a prayer in particular for this present Parliament, but for Parliaments in generall, and that also with a limitation, in their auncient and iust power. And what is that? Namely so farre as standeth with the Kings Prerogative; according to that new clause lately foysted into the Kings Oath at his Coronation, by the Le­gierde-main of this Iugler, to govern his people according to the Lawes, and maintain their Rights and Liberties; But with this Provi [...]o, so far as stands with the Kings Prerogative. Which Legier-de-main was one of those Charges proved against the Prelate in the Honourable House of Peeres, so as in these words, ancient and iust power, doth lurck a great deal of ser­pentine deceit; that all this ancient and iust power comes to iust nothing, further then with reference unto, and dependance upon the Kings Pre­rogative. Such are the slie equivocations, and mentall 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 poore Church, in her truth, peace, and patrimony▪ This poore 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 shee hath caused troubles and war in those Kingdomes: he [...] Pa­trimony, a part of Peters Patrimony, for the support of her truth & peace ▪ that which this Prelate in his Relation of a conference, tooke all that paines about for the blessed meeting of Truth and Peace, (as he call [...] it) in recon­ciling of Rome and England together, as hee professeth throughout his booke, and in the very last page and words thereof.

He adds, And the settlement of this distracted and distrossed people, &c. Whatsoever he prayes here, is with reference to the truth, peace, and pa­trimony of his poore Church, and therefore it is added with a Copulative, and the settlement, &c.

And hereunto hee adds another And: And when all this is done, that then they may be thankefull, with religious dutifull obedience to thee and thy Commandements. Here they must take notice, that there is no such bles­sing, for which to be thankfull, as the up-holding of the Prelates Prote­stant Religion; When this is done, then fill their hearts with thank [...]fulnesse ▪ But how can dutifull obedience to Gods Commandements, and to Prelati­call [Page 18] Canonicall Commandements, stand together? For what more contra­ry and opposite one to the other, then Christs Commandements to Anti­christs? We have had wofull experience hereof. Christ commands to preach the Word in season, 2 Tim. 4.2 and out of season: the Prelates forbid Le­ctures, on week dayes, and Sermons in the afternoone on Lords dayes. God commands to worship him in spirit and truth: [...]o [...]. 4.23. Prelates command to worship God by humane forms, by Images, by Adorations towards the East, Deut. 5. with many other superstitious Ceremonies of mans devising. God commands his Sabboths or Lords dayes to be sanctified: Prelates suspend Ministers for not reading the book for profane sports on these dayes, with infinite more.

He closes all, with a Lord receive my soule to m [...]rcy: adding, Our Fa­ther, &c. Now what hath an impenitent hard hearted hypocrite to doe with mercy? All that hee hath here prayed, or rather babled out of a pa­per, is but meerly to delude the people, and to mocke God even to his face. Never came there such a forlorne 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 hee will dye. The reply to the Relation, hath set him [...]orth in his colours long before, Reply, p. 74.405.86.87. Printed 1640. prophecying of his c [...]rsed end, which we see now fulfilled, as also of the terrible iudgments and calamities that should fall upon his Prelaticall Clergy of England, toge­ther with his Protestant Religion, aliâs Popery, though but improperly so called.

He complaines for want of Room to dye, which he needed not: for he had too much of Room, that brought him to dye. I beseech you (saith he) let me have an end of this misery. For all this hast, hee should have laid a better and surer foundation to build his hope upon, for freedome from a future misery, both infinitely durable, and extreamly intollerable, then yet we have seene in him. Nor could he finde a word in Scripture to sa­tisfie Sir John Clotworthie's question, for any assurance that hee had of a better life. And just was this with God the righteous Iudge, that as hee was a great decryer and vilifier of the Scripture, as: The light which is in Scripture it selfe, Relation p. 80. p. 83.84.85. See Redly. is not bright enough, it cannot beare sufficient witnesse to it selfe: That the beliefe 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 grosse derogations from the selfe-sufficiency, authority, and light of Scriptures to demonstrate it selfe to be the word of God, he saith, hee hath given to the Scripture enough, and more then enough, &c. Iust (I say) was it with God, that this wretched Prelate, for so vilifying, yea annihilating [Page 19] the sufficiency of Scripture-light, should bee 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 houre of his death. As some Malefactors trusting to their neck-vers, when they came before the Iudge, were not able to read one word of the booke. And though he said to Sir John, that that word was the knowledge of Jesus Christ, and that alone: yet this gracelesse wretch was never acquainted with this know­ledge of Iesus Christ. For he was a perpetuall enemy to Iesus Christ, a cruel persecutor of his Saints, a hater of his Word, an oppressor of the power of godlinesse, where ever hee found it. Phil. 3.10. This wretch n [...]er knew Iesus Christ in the power of his Resurrection, in the fellowship of his af­flictions, in a conformity to his death. He never had Christs spirit, and therefore was none of Christs. Rom. 8. He had not the spirit of grace & sup­plication, he had not the spirit of prayer even unto his death, as hee 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 Kingdome, but in reference to Tyranny, to his Prote­stant Religion, to this his Church of England. Thus he dyes one that was ever true to his old principles, as in his life, so at his death, and thus hee 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. ded. 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 Gods blessing & favour purpose to dye. Now concerning this faith of his, and that of Rome, there is no more difference between them, then that distinction which himselfe 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 foure yeares agoe, in Answer to the Prelates Relation, towards the end. Page 402. Bethinke your selfe how suddaine the time may be, that you must goe and give account (as you say) to God and Christ, of the talent committed to your charge, which you cannot so easily answer before that Judge, as you could doe in the Star-Chamber. And remember what you said to the Iesuit: Our reckoning will be heavier, if wee thus mislead on either side▪ then theirs that follow us▪ But I see I must looke to my selfe, 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 Christs sake would be mercifull to you. But is that enough to wipe off all old scores, to say, God be mercifull to me? when the whole course of a mans life hath beene a very enmity and rebellion against Christ: When he [Page 20] lyeth, spends and squandereth the talent o [...] of his strenth and wit, learning▪ [...] and friends, to the dishonour of God, in oppressing Christs word, per­secuting his servants and members, profaning and polluting the service of God with superstitious inventions of men, and Will wo [...]ship, forceing mens consci­ences to confor [...]ity, using all cru [...]lty, even to blood, and the like, with Lord have mercy upon me without any more adoe, serve the turn, to salve all again? But where is your hearty repentance, for all your Scarlet and Episcopall sins? your high Commission sins? your Star-chamber sins? your Counsell table sins? Nay? is not your soule conscience still [...]eared and stupified? is not your heart still hardned? O stupid conscience? O desperate soule? O shamelesse Hypo­crite? O blasphemous wretch? Dost thou thanke God, to make him the au­thor of all thy impiety, iniquity, cruelty, craft, hypocrisie, & dissimulation, of thy faith [...]esse ond 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 trueth shall be corrupted, and peace per­turbed, not only in the Churches but in Civill 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 Tyrannicall Invasion▪

But I conclude; if such was his deplored condition then, as to ly naked to such lan­guage; how is the measure thereof now filled up, in an obstinate out-facing & main­taining all his wickednesses, perpetrated since that, till now, and th [...]t before the high bar of the Kinhdome, the very Tribunall of God, and at last upon the very Scaffold, powring out his blood in a most obdurate, desperate, and finall 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 dayes, that a malignant and godlesse life, hath an impeni­tent and desperate death. This is that Ca [...]terburian Arch-Prelate, in his life time heire-apparant to the Pope-dome, subtile, false, treacherous, cruel, carrying two fa­ces under one hood, Sathans second childe, who ever is [...]he first, as hard to speake truth, as to do good, or to repent of any evill, as his Father the Devill, an inveterate adversary to Christ, and all true Christians▪ an underminer of the Civill State, a Traitor to his Countrey, wilfully damning his owne soule, to save the credite of his cursed cause, sealing with his blood the Kings part, with Romes, to be righteous, & the Parliaments odious, that so he might be as unlike to Sampson, as possible, to do as much (if not more) mischiefe to his native countrey at his death, as he had done in his life; and therefore worthy to have dyed the ancient death of parricides, or Tray­tors to their Countrey, which the ancient Romans used, to be sowed up in a Culle [...]s or leather sacke and cast into the warer, and there to perish, as unworthy to touch ei­ther earth, or water, or ayre, as Natures out-cast.