Mr. LOVE's CASE: Wherein is Published, 

First, His several Petitions to the Parliament.  
Secondly, A full Narrative of the late Dangerous Design against the State, written with Mr. Loves own hand, and by him sent to the Parliament; wherein he setteth down his several Meetings and Secret Actings with Major Alford, Maj. adam's, Col. Barton, Mr. Blackmore, Mr. Case, Mr. Cauton, Dr. Drake, Mr. Drake, Cap. Farr, Mr. Gibbons, Mr. Haviland, Major Huntingdon, Mr. Jenkins, Mr. Jaquel, Mr Jackson, Lieut. Col. Jackson, Cap. Massey, Mr. Nalton, Cap. Potter, Mr. Robinson, Mr. Sterks, Colonel Sowton, Colonel Vaughan, and others.  

Thirdly, Mr. Love's Speech and Prayer on the Scaffold on Towerhil, August 22. 1651.  
Printed by an Exact Copy, taken in Shorthand by JOHN HIND.   
Fourthly, Animadversions on the said Speech and Prayer.    Whose hatred is covered by deceit, his wickedness shall be showed before the whole Congregation. Whoso diggeth a pit, shall fall therein: And he that rolleth a stone, it will return upon him, Prov. 26. 26, 27. 
London, Printed for R. W. and Peter Cole at the Printing-Press in Cornhill, near the Royal Exchange. 1651.   


To the Supreme Authority, The Parliament of the Commonwealth of England:  
The Humble Petition of Christopher Love, a condemned Prisoner in the Tower of London;  
Most humbly showeth,  
THat your Petitioner having received the Sentence of▪ Death by the High Court of Justice, and is preparing himself in all humility and serious submission to drink that bitter Cup, the terror whereof, though much abated through the pardoning Mercies of God in the blood of sprinkling; yet your Petitioner being brought down to the dust of death, desires to see the righteous Lord in this Sentence, acknowledging it to be just with the Most High to cut him off both in the midst of his days, and in the midst of his Ministry; He desires to be deeply humbled under the mighty hand of God, lying now before the Lord and you, putting his mouth in the dust, that there may be hope that the Lord will pardon his manifold iniquities, and that your Honours will pass by his Offences done contrary to your Laws, which (as he formerly did, so still doth confess) renders him culpable, for which he is unfeignedly sorry: Your Petitioner goeth not about to plead Excuse, but with an humble Submission prostrates himself at your feet, acknowledging he hath offended against the Acts of this Commonwealth, and thereby is fallen under your sore displeasure, of which he is very deeply sensible and sorrowful also.  
Your Petitioner therefore (having no other refuge left him on earth to redeem his Life from death, but the Favour of this Honourable House) makes his humble Addresses to you in the day of his deep Distress, that you would, as the Elect of God, put on bowels of Compassion towards him, that his life may be given him for a prey, that he may give his life for a Sacrifice for the glory of God and good of this Nation; and if the Lord shall please to stir up your hearts to remit the Execution, and absolve him from the Sentence of Death, it will be to him as life from the dead, and he shall thankfully acknowledge God as the Author, and you as the Instruments; and humbly hopes it will be no matter of grief to you in the Great Day of your Account, to rescue his life from going down to the Pit, and he is persuaded that hereby the hearts of many that are godly, will be comforted and united, and many Thanksgivings from them will redound to God in your behalf, and will lay Obligations on your Petitioner the remainder of his days to lead a peaceable and quiet life in all godliness and honesty, and a Promise in his place and calling to endeavour the Peace and Welfare of this Commonwealth.  
And your Petitioner shall ever pray, etc. Christopher Love. Read July 9 1651.   

To the Supreme Authority, The Parliament of the Commonwealth of ENGLAND:  
The Humble Petition of Christopher Love, a Condemned Prisoner in the Tower of London;  
Most humbly showeth,  
THat your Petitioner doth with all Thankfulness acknowledge it a singular Providence of God, and special Favour of the Parliament, that a door of Hope is yet open, and opportunity once more offered to prostrate himself at your feet for a Grant of his Life, which if you vouchsafe, he shall accept as an Act of great Grace and Mercy. It is no little grief of heart to your Petitioner, that through unadvisedness and weakness he is fallen under your sad and heavy Displeasure, and hath offended against the Laws of this Commonwealth, and now by the Sentence of the High Court of Justice (to which he submits with all Christian meekness and humble acknowledgement of God's hand therein) is in inevitable and sudden danger to lose his Life, without your merciful and gracious Interposition: And whereas there is a Surmise of a Plot continued against the Peace and Welfare of this Commonwealth, he doth protest in the presence of God the Searcher of all hearts, that he knoweth no Plot or Design against the present Government; nor is he privy in the least to any preparations for, or intendments towards any intestine Insurrections or foreign Invasions, or to any Correspondencies now held with any in, or of the Scotish Nation, or any other whatsoever: He is not ignorant how much Malignants will triumph at his death, nor is he without natural affections to his dear Wife and Children, nor without real desires of life to do God and his Country service, which are powerful Persuasions to him to do whatever he can, without wounding his Conscience.  
Your dying Petitioner humbly prays, That as the Elect of God, you would put on bowels of Compassion, and in imitation of your Heavenly Father, (whose Mercy rejoiceth against Judgement) be pleased to absolve him from the Sentence of Death, which will be to him as life from the dead; and this new Life received from your hands, will lay strong Obligations on your Petitioner, to endeavour in his place and calling, the composing of Differences among the Godly, and preserving spiritual Peace and Love throughout the Churches of the Saints, as well as the civil Peace and Welfare of the Commonwealth; And he further promises neither to Plot, Contrive or Design any thing to the hurt of this present Government; and if it shall be required, to put in further Security for performance hereof; and if none of these things should move you to vouchsafe an Absolute Pardon, yet let him implore thus much from your hands, as his last, though very uncomfortable Request, That you would be pleased to change the Sentence of death, into Banishment into some strange Land, where he may sit alone, lamenting his sad and deplorable Condition.  
And your Petitioner shall pray, etc. Christopher Love. Read July 11. 1651.   

To the Supreme Authority, The Parliament of the Commonwealth of ENGLAND:  
The humble Petition of Christopher Love condemned to die, and the hour of Execution drawing near;  
Most humbly showeth,  
THat whereas there are but very few hours between your Petitioner and Death, he is humbly bold before he breathe out his soul to God, to breathe out his Request to the Parliament, by making his last Address to you, humbly acknowledging he hath incurred your high Displeasure (of which he is deeply sensible) and violated the Laws of this Commonwealth, for which he is unfeignedly sorrowful, and now also submitteth to the Sentence of the High Court, and promiseth and offereth further Security neither to Plot, Contrive or Design the Subversion of this present Government, accounting it as a brand of the highest Ingratitude to employ his life against you, if he should by an Act of Grace and Favor receive a new life from you.  
Wherefore your dying Petitioner, before he commend his soul to God on the Block, he pours out his soul to you, at your Bar, That you would be pleased by your gracious, merciful and seasonable Interposition, to prevent this sad stroke now the hand is even lifted up, and he is as one giving up the ghost; and if he have provoked you so far as to render him uncapable of an Absolute Pardon, yet he humbly beseeches you to change the Sentence of death into perpetual Banishment; in so doing, your Mercy will triumph over justice, and the greatness and nearness of his danger, he being as one free among the dead, will exceedingly greaten the freeness of your Grace and Mercy.  
And your Petitioner shall pray, etc. Christopher Love. Read July 15. 1651.   

To the Supreme Authority, The Parliament of the Commonwealth of ENGLAND:  
The humble Petition of Mary the Wife of Christopher Love;  
SHOWETH,  
THat your poor Petitioner hath great cause to say, Blessed be God, and blessed be You, for your merciful Vote of the 15th of july (a Day never to be forgotten) in adding a month to the Life of her dear Husband, which hath opened a door of Hope to her in the midst of the Valley of Anchor, and made her glad, though she be a woman of a sorrowful Spirit; yet your distressed Handmaid is overwhelmed with grief and anguish of Soul, and cannot be comforted when she remembers that doleful Day the 15th of August, so near approaching, her heart doth almost die within her, and she is as one giving up the ghost, before she is delivered of the fruit of her womb.  
Wherefore your greatly distressed Handmaid doth again pour out her soul with renewed and importunate Requests, Beseeching your Honours to commiserate her deplorable Condition, by putting on bowels of Pity and Compassion towards her dear condemned Husband; that she may not grapple with the intolerable pains of Travel, and the unsupportable thoughts of her Husband's death in one day; O that the Life of your Handmaid and her Babe might be a Ransom for the Life of her condemned Husband! she had rather choose out of love to die for him, then for sorrow of heart to die with him: Now the good Lord incline your hearts to give him his life for a Prey, wheresoever it shall please your Honours to cast him.  
And your Petitioner shall ever pray, etc. Marry Love.   

To the Supreme Authority, The Parliament of the Commonwealth of ENGLAND:  
The humble Petition of Christopher Love, a Condemned Prisoner in the Tower of London;  
SHOWETHS,  
THat your Petitioner doth humbly adore the wonderful Goodness of God, and most thankfully acknowledge the great Mercy of the Parliament, for so seasonable and acceptable an Act of Grace to such an offending Suppliant, that when there was but a step between him and death, the number of his days being accomplished, and he almost cut off from the Land of the living, than you mercifully interposed and gave him his Life for a month longer, which was to him as a Resurrection from the dead; The consideration whereof melteth the heart of your Petitioner, and makes him (after a more narrow search into his heart and ways) more deeply sensible then ever of his sin against God, and more sorrowful for his high Crimes and Offences against the Parliament, in his late and great Miscarriages.  
He humbly acknowledgeth he hath so highly violated the Laws of the Commonwealth, as that thereby he hath rendered himself guilty of the Sentence of death, justly passed on him by the High Court of Justice; He doth also herewith humbly offer to your Honours a free and full Narrative under his hand of the whole Design (to the best of his remembrance) which he leaveth to your grave Wisdoms and  Interpretations, fully resolving that he will neither plot, contrive or design any thing prejudicial to the present Government; but will in his place and calling oppose any Designs whatsoever (whether in this or the neighbour Nation) that may tend to the ruin of this Commonwealth.  
Your dying Petitioner with all humble importunity prostrates himself at your feet, puts his mouth in the dust, (O that there may be hope!) craving your tender Mercy, begging his Life at your hands, promising never to employ that Life against you he shall receive from you, but doth hold it his Duty in his place and calling, to lay out himself for the glory of God, the good of his people, the Peace and Safety of this Commonwealth.  
And your Petitioner shall ever pray, etc. Christopher Love. Read August 14. 1651. Reod again August 16. 1651.    

A Brief and full NARRATIVE Humbly presented, with my Petition to the Parliament, By me CHRISTOPHER LOVE.  
COnsidering how a clear and full Narrative may satisfy the State (although it may prejudice myself) I am willing with an Ingenuous Freedom and openness of heart to make known the whole matter, so far as I distinctly know and well remember, humbly hoping that this large acknowledgement of mine (which is more than any in the world can prove against me) shall not be taken as an Aggravation of my fault, but as a Demonstration of my Ingenuity. Before I mention the matters of Fact, I humbly crave leave to signify the time when, and manner how I came to be entangled in this unhappy Business.  
As for the time, it was after the breaking off the Treaty between the King and the Scots at Jersey; for before that time (to the best of my remembrance) I was not privy to, or acquainted with any meetings about the sending of Captain Titus (whose face I never saw) to Jersey, or sending Letters to him, or receiving Letters from him whiles he was there; or about sending any Letters to, or receiving Letters from the King, Queen, Jermyn, Piercy, or any other person in Foreign parts during the Treaty at Jersey: But after that Treaty was ended, Mr. William Drake came to me, told me he had News to impart; and to that end, he desired to know (if he could get Friends together) whether I was willing that they should meet at my house (it being conveniently situate in the midst of the City) that so he might communicate what he heard of Affairs abroad. To satisfy my curiosity to hear News, I was content to let him, with those he should bring to meet at my house: Thus for the time when and manner how I came to be present at any meetings about Intelligence.  
I now come humbly and truly to relate the matter of Fact, which is as followeth; It appeared to me by the Testimony of the Witnesses, that there were frequent meetings by Mr. Drake, Alford, Titus, adam's, and others, soon after the death of the late King; and Applications made to the King of Scots, the Queen his Mother, to Jermyn and Piercy, both before and during the Treaty at Jersey, of which I know nothing, nor was I present: But the first meeting I was at was at my house, and was (as I remember) at the reading of a Letter which came from Captain Titus after the Treaty was ended at Jersey; the Contents of that Letter was (if I mistake not) to this effect: That the Treaty at Jersey was broken off through the violent and evil Counsels of desperate Malignants; and that he had something of concernment to communicate, which he durst not do in person, being not safe for him to come over into England, nor could he well do it by writing, he judging it not fit nor safe to send by the common Post, fearing a miscarriage; wherefore he desired some body to be sent over to him to Calais, to whom he might give an account of all Proceed. Upon the reading of this Letter, Mr. Drake moved that some person should be desired to go to Calais; for said he, We shall hear the whole Relation of the business at Jersey: Whereupon Major adam's or Cap. Farr were moved by Mr. Drake to go. There was mention of Major Alford to go, though he was not present that I know of; nor was he ever within my house, as I remember, until after he returned from Calais: So that there was none that I know of was gone. Mr. Drake told me, Major Alford was the fittest man to go over to Calais, having business of his own to go into France, to look after his Prodigal son: So that it was (said he) a plausible pretence to conceal his going over to meet with Titus. There were present at this first meeting, Mr. Drake, Mr. Jenkins, Major adam's, Dr. Drake, Cap. Farr, Cap. Potter, and myself, with some others; but who more, I cannot remember.  
About two or three days after Major Alfords return from Calais, Mr. Drake told me he was come to London, and told me he would go to several Ministers and Citizens, to desire them to meet at my house, that so we might hear what news Major Alford brought with him from Calais, accordingly the next day in the Evening they met at my house, Mr. Drake brought Major Alford with him; Major Alford at that meeting gave an account of his conference with Titus, and of his receiving a Copy of the King's Letter from him, as also a Narrative of the Proceed at the Treaty of Jersey: But he said (if I mistake not) that he brought not over the Letters himself, but delivered them to a Passenger that came over in the Ship to carry them, lest that himself should be searched; but after he came into England, he received the Letter and Narrative from the Passenger (but who he was I know not) and so brought them to London, Whether the Copy of the King's Letter was read at my house in my hearing, I remember not; yet I deny not, but it was read there: I am sure I heard that the Contents of it, were to this effect, That he took in good part the Affections and Loyalty of those who formerly had made Applications by way of Petition to him (of which Petition I know nothing) And if ever God restored him or put him in a Condition, he should remember them. The Narrative which Alford brought from Titus, was read in my house in my hearing, which was to this effect, He made a large Description of the King of Scots, commending his Prudent Carriage and good Inclinations to an Agreement with the Scots, but that his bad Council about him hindered it: Also he made a Rehearsal of his Sufferings from the Cavaliers at Jersey, how he was imprisoned in a close Room: Many things else was in the Narrative which I have forgotten. There were present at this meeting, Major Alford, Mr. Drake, Mr. Case, Major adam's, Mr. Jaquel, Mr. Jackson, Mr. Jenkins, Doctor Drake, Cap. Potter, M. Sterks, Cap. Farr, and myself, with some others; but who more, I do not remember.  
A little before or about the Treaty, between the King and the Scots at Breda, there was a meeting at my house, Mr. Drake proposed, That we should think of some way to promote the Agreement between the King and the Scots; where by the way, I desire humbly to give notice, That this was the first and only meeting of this nature, and for this end, as my house, that I know of. At this meeting, Mr. Drake took out some Papers out of his Pocket written in Characters, which he read in my Study; What he read, went under the name of a Commission and Instructions (as he termed it) to be sent to the Lord Willoughby; Alderman Bunce, Massey, Graves and Titus, to appoint them to advise with, and use their Interest in Persons of Honour about the King, to provoke him to agree with the Scots, and to take the Covenant; as also to advise with the Scots Commissioners, and persuade them, That in their Agreemnt with their King, they would have special respect to the Interest of Religion, and terms of the Covenant; the Commission ran in this form, as if it were in the names of all the Presbyterial party in England: After I heard it read, I expressed myself against it, alleging several Reasons, chief, That it was an Act of high Presumption for private persons to send Commission with Instructions, and an act of notorious falsehood, to say, This was in the name of the Presbyterial party of England; when none but a few persons then present knew thereof that I know of: Many in the Company did express a dislike thereof, as well as myself; I mention not this my descent as an Apology to excuse myself, I know a condemned man should not plead an excuse, but merely as a Relation of such Circumstances which will make my Narrative more clear and full: I shall anon mention particulars rather to aggravate, then extenuate my fault. But to return to the business of this meeting, Mr. Draks did also read a Letter in this meeting, but to whom it was, I know not, neither know I the Contents of it; I was at least a dozen times called out of the Room, whiles the Company were there met; so that I am not able to give so full and particular an account of the Contents of the Letter, and of the Commission and Instructions: What Mr. Drake did about the Commission and Instructions after he was gone from my house, I know not; what he sent away, I know not; nor did I know by whom it was sent away, until Major Alford declared before the High Court, That he received the Papers from Mr. Drake, carried them to Gravesend, and delivered them to one Mason (whose face I never saw) and he carried them to Holland. There were present at this meeting, Major Huntingdon (who was never at my house before nor since, whose face I never saw before, nor since, but at my Trial) There were present also Mr. Drake, Dr. Drake, Mr. Jackson, Mr. Jenkins, Mr. Cauton, Major Alford, Mr. Gibbons, Major adam's, Cap. Farr, and myself, with some others▪ whom I cannot remember.  
I was present sometimes at private Fasts, particularly at Major adam's and Colonel barton's; in both places I saw on the Table, a Paper written, by whom know not; where among other ends of those Fasts, this one End was specified, To desire a Blessing upon the Treaty between the King and the Scots. At Major Adam's house Mr. Case Preached and I prayed, but who else exercised, I remember not. I confess I did in that Fast pray, That God would rescue the King from Wicked and Malignant Counsels, That God would redeem him from the Iniquity of his Father's house, That there might be a firm Agreement between him and his Subjects of Scotland, such as might consist with the Interest of Religion, and Terms of the Covenant. Present at this meeting, Mr. Jenkins, Mr. Case, Doctor Drake, Mr. Robinson, Mr. Cauton, Mr. Sterks, Mr. Drake, Major adam's, Mr. Jaquel, myself and many others; but I cannot call one more to mind.  
There was a Fast also at Col. barton's, where Mr. Jenkins and myself Preached, Mr. Case, Mr. Cauton, Mr. Robinson prayed, sundry other persons were present; but I remember none but Col. Barton, Dr. Drake, Lieut. Col. Jackson, Mr. Drake and Major adam's.  
About a year since Captain Potter spoke to me to desire some money for a good use, for a poor Scotchman who was to leave this Nation, his name was Sterks, but he was no Agent for any in Scotland that I know of: I gave Captain Potter Ten shillings to give to him.  
In the month of July, 1650. or thereabouts, there was a rough-draft of a Letter read in my house, intended to be sent to the Church of Scotland, by whom it was written, I know not, by whom it was read I remember not, I heard but a part of it read, The substance of that part of the Letter which I heard, was to signify the great sufferings that many of the Brethren here were under, what snares and dangers we were daily in; yet to assure them of our steadfastness to the Covenant, to which end we desired the help of their prayers, promising them ours: I declared myself against the sending away of this Letter, yet it was (as I heard) written afterwards by Mr. William Drake, and that with Sack in a Table Book, or Paper Book, and sent away by one Col. Bampfield (whose face I never saw) and without my knowledge or consent carried by him into Scotland: There were present at this meeting, Cap. Potter, Doctor Drake, Major adam's, Major Alford Mr. Sterks, Mr. Jeaquel, Mr. Gibbons, Cap. Farr, and myself, with some others whom I remember not.  
After Dunbar fight, there was a rough-draft of a Letter read in my house, it was spoken to be directed to the Commissioners of the General Assembly of the Church of Scotland; The rough-draft was read by Doctor Drake, but that it was written by him, I cannot positively say: I suppose he drew up that Letter and Copy which was sent away, but cannot affirm it. I confess I did offer some general Heads to be inserted in the Letter before it was drawn up, which were to this effect: First, To intimate that their Brethren here did sensibly lay to heart their sad loss, That so many of them should fall by the hands of their Brethren. Secondly, To desire them to search into the cause of the Lords severe displeasure against them. Thirdly, To understand the true state of their Affairs so far as was fit for them to impart; and for us to know, Whether they did still maintain Religious and Covenant-Interest. There were present at this meeting, Mr. Case, Major adam's, Doctor Drake, Captain Massey, Lieut. Col. Jackson, Mr. Gibbons, Cap. Potter, and myself, with some others whom I remember not.  
Soon after this, there was a Letter read in my house by Cap. Massey, as was said to be from Major General Massey, which was the first Letter that I remember was read in my house, which came from Scotland; This was near three months after Dunbar fight: Together with this Letter from Massey, there were Letters read from Alderman Bunce and Mr. Drake at the same time (if I mistake not) The substance of Alderman Bunces and Mr. Drakes Letters, I have wholly forgotten; but the Contents of Masseys' Letter was to this Effect, He mentioned the Poverty of his Condition, to what Necessities both Titus and himself were reduced, having no Command at all in the Scotish Army: He also in his Letter related the number of the Scots, who were both slain and taken prisoners; and wrote for Money and Arms to be sent him, by the way of Holland: All the company was against sending money on a Military Account to provide Arms; all did disavow that: But there was a Proposition made (by whom I know not) to send them money for a supply of their personal Necessities: The sum propounded was, either Three hundred pounds, or else Four hundred pounds. I confess, I did second this Proposal, and did move for the Contribution of money for them, but named no sum, and utterly disclaimed the business of Arms: I moved it chief for Massey (for I knew not Titus) because Massey had formerly done eminent Services for the good of this Nation; and I moved it merely for a supply of his personal Necessities, without any reference to the War: I confess, I did subscribe Ten pounds for that purpose, and did give it accordingly, laying it down on the Table in my Parlour, wrapped up in a Paper with C. L. written on it. There were many present in the Room, but none saw me lay it down (that I know of) nor did I see any take it up, yet I believe Cap. Massey received it. I confess, I did not only subscribe the sum that I myself did give, but I did write down also some few of the sums, which others said they would give: Particularly I writ down Ten pounds which Lieut. Col. Jackson promised to give, Ten pounds which Maj. adam's promised to give, and Five pounds which Cap. Farr promised to give, and Five pounds which Mr. Jaquel told me of before, if there were need he would give: But I received not the money from any of those forementioned, but only from Mr. Jaquel I received Five pounds for the use of Massey and Titus, and the next meeting laid it on my Table, wrapped in a Paper, with Mr. Jaquel written on it. I might possibly receive Five or ten pounds from some of the company, who met at my house, for the use of Massey, but cannot now remember from whom. There were several sums of money left on my Table, but I saw them not laid down, nor did I see any take it up; yet I suppose Cap. Massey did receive it, and return it.  
I do confess, I writ an answer to Massey's Letter, which none in the World could accuse me of; it was the first and only Letter that ever I writ into Scotland, since the Wars began: I writ it in long hand, for I never used cipher or Character in all my life. And though before the High Court I did say (and that truly) I never wrote Letter to any person of the Scotish Nation, since the Wars began, yet I durst not say, I never writ to any person in the Scotish Nation, because I did write this one (and but this one) Letter to Massey: The substance of the Letter was to this effect, To let him know, his Friends here could not forget the eminent Services he had formerly done; That we were sorry to hear of the Necessity of his Condition; That some Friends here had resolved, as an Expression of their Respects towards him and Cap. Titus, to send them Four hundred pounds (although I believe that sum was never raised) for a supply of their personal Necessities: But as for Arms, I wrote expressly, We could not, we would not provide any; it was neither safe, nor fit for us to engage in a business of that nature: Wherefore I prayed him to forbear any such motions to us. There were present at this meeting these persons following, Major Alford, Lieut. Col. Jackson, Mr. Case, Cap. Massey, Major adam's, Dr. Drake, Mr. Gibbons, Mr. Cauton, Cap. Farr, and myself, with some others; but who more, I cannot well remember.  
There is one thing I have yet to declare concerning a learned and godly Brother, Dr. Drake, which I hope will not turn to his prejudice; He did twice or thrice bring Letters to my house, and read them when we met: I believe they were from his Brother M. William Drake who is in Holland, the matter of them was, An expression of Brotherly affection, a remembering to Friends, and a relation of what News he heard either in Scotland or Holland, and an exciting sometimes to do something to raise money for the Scots, which motion Dr. Drake did reject, and (as he told me) writ a Denial. Dr. Drake did also show me the Transcript of a Letter (which he said) was from the King; it was written in his Brother's Letter; the substance of it was to this effect, That he was glad he was joined in the same Covenant with such honest men, as he had cause to judge them to be; but to whom the Letter was written I know not, nor can I remember one passage more in it.  
About February last passed, Capt. Potter (and M. Jaquel with him) brought Letters to my house, which was the last Meeting (to the best of my remembrance) at my house about a business of such a nature, when Capt. Potter came in, he said, He had News to show me, and took out of his pocket several Letters, I think they were most, if not all opened, before he brought them to my house: One Letter was from M. Bayly a Minister in Scotland, another from Col. Bampfield, a third subscribed by four Lords of Scotland, viz. Argyle, Loudon, Lothian and Belcarris; there was a Letter or two more, but from whom or to whom, I know not; I cannot remember the Contents of each Letter on the bare hearing Capt. Potter reading of them, only in one or more of them, there was a Narration of the Affairs of Scotland, how they stood since Dunbar Fight; what Divisions and Parties there were in Scotland, some for the King, others for the Kirk, and some for neither. There was a motion also for 10000 l. to be raised for the Affairs of Scotland, but all present disliked the motion, and did utterly refuse to act any thing in that business, and resolved to give a Negative Answer: I was desired to write an Answer to Col. Bampfield, which I did, but who writ answer to the other Letters I do not know certainly, only this I know, Dr. Drake was desired to return an Answer to M. Bayly, which I believe he did: It was agreed on by us who were present, That though we did dislike the motion for raising so great a sum for the Scotish Affairs, yet we would send a Gratuity to the messenger; we judged it convenient to give Col. Bampfield and his man 40 l. In these Letters sent by Col. Bampfield were an Answer to that Letter which M. Drake writ with Sack in a Table-book or Paperbook, which was sent in july 1650. but the Answer not returned till the February following. I confess I writ an Answer to Col. Bampfield's Letter, but to none of the rest; I wrote (though I knew not the man) on purpose to stop further Solicitations to us for money; the Contents of the Letter was to this effect, To give him notice of the Receipt of his Letter with the Letters enclosed; I did write peremptorily, we could not, we would not raise any moneys, it was neither fit nor safe for us to do so, I desired him to desist any such motions for the future, telling him we should not satisfy his expectation and the Scots; I writ plainly to him, that we had no occasion to use or employ him in any business for us: I gave him notice also of 30 l. sent him, and 10 l. given his man, for their care and pains. This was the sum of that Letter I writ to Col. Bampfield who was then in Holland. Besides one Letter to Massey in Scotland, and this to Bampfield in Holland, I never writ any other about business of this nature; moreover I gave 5 l. towards the 40 l. and delivered it to M. Jaquel, but whether he returned it or who else I do not certainly know, nor who else made up the sum of 40 l. I know not; only this I know, it was agreed upon that among ourselves we should raise that sum, and so have no more to do with Bampfield; there were present when the Letters were read which were sent by Bampfield, Dr. Drake, Captain Potter, Mr. Jaquel, and myself: This was the last meeting, as I remember, which was at my house about these Transactions, I was unwilling to continue it any longer.  
There is one thing more I make bold to mention, That there are other persons, besides those I have named, who did now and then come to these Meetings at my House; as Mr. Robinson, Mr. Nalton, Mr. Haviland, Mr. Blackmore, Col: Vaughan, Col: Sowton; these were also present at one time or another, but at what particular Meeting I cannot positively say.  
Thus I have clearly laid open the whole matter of Fact so far as I well remember, and distinctly know of Passages about these Meetings and Transactions at my House; yea, I have expressed more than all the Witnesses have proved, or then all the men in the world could prove against me; and now I humbly hope, the Parliament will be as free in pardoning, as I am in confessing, that as by what I have done, I am an object of your just displeasure; so by what I have confessed, I may become an object of your free grace and favour.  
I fully resolving never to engage again in a business of the like nature, if through your clemency you pass by these sundry and great Offences upon my free Confession, and full resolution to leave them, you will resemble God himself, who hath said, He that confesseth and forsakes his sins shall find mercy.  
Having thus laid open my heart in this matter, in an ingenuous acknowledgement, I humbly crave leave to express myself in a few Particulars for further satisfaction to the Parliament.  
1. Although I was present at several meetings in my House to hear Letters read, yet I used not to be at meetings elsewhere about businesses of this nature; it seems there were meetings in other places many Months before I knew any thing.  
2. There are no persons who used these meetings, so far as I remember (and as I am informed) but they are already discovered and made known.  
3. There is no Intelligence or Correspondencies now held that I know of, with any in, or of the Scotish Nation, or any employed by them.  
4. I am not privy to, or acquainted with any Plots or Designs now carrying on, for raising intestine Insurrections at home, or joining with Foreign Invasions from abroad.  
5. There was never any money raised that I know of, for any of the Scotish Nation to carry on their War; yea, when Letters were read wherein there were motions to that purpose, I utterly refused to do any thing therein.  
6. I do retain as vehement a Detestation of Malignancy, whether in England, or in Scotland, as ever I did, and shall in my Place and Calling oppose such a Design and interest with as much zeal and faithfulness as ever.  
7. Lastly, I do faithfully promise never to engage in a business of the like nature as this, wherein I have been ensnared; nor shall I Plot, Contrive or Design the subversion of this present Government, but shall under the same, lead a peaceable and quiet life in all godliness and honesty.  
I have no more to say, but to make this humble and last request, That this my large Confession may not be taken as an Aggravation of my fault, but as a Demonstration of my Ingenuity. I acknowledge by your Justice, you might in one day leave a Flock without a Shepherd, a Wife without a Husband, Children without a Father, and a Body without a Soul: But my Hope and Prayer is, That your Mercy will triumph over Justice, That I shall hear that joyful sound, That my life shall see the Light, That I shall be rescued from going down to the Grave: To which, if God shall incline your hearts, I shall devote the remainder of my days, to the glory of God, and good of his people, The peace and safety of this Commonwealth, against all the Malignant Enemies, and Opposers thereof.  
I have but one Request more to make to this Honourable House, That if some Passages about these Meetings and Transactions have passed my Observation, or slipped my Memory (as happily through tract of time some things have) That you would not impute it to my Wilfulness, but to my Forgetfulness of things done so long ago.  
From the Tower of London, July 22. 1651. I Attest the truth of this Narrative under my Hand. Christopher Love.   

Mr. Love's Speech made on the Scaffold on Tower-Hill, August 22. 1651.  
Mr. Love being brought upon the Scaffold by the Sheriffs, Mr. Sheriff Titchburn shown him the Warrant directed to the Sheriffs of London for his Execution, telling him that he took no pleasure in this Work, but it was a Duty laid upon him.  
To which Mr. Love replied, I believe it, Sir.  Sheriff Titchburn. 
I have done my duty for you.  Mr. Love. 
The Lord bless you.  Lieutenant of the Tower. 
The Lord strengthen you in this hour of your Temptation.  Mr. Love. 
Sir, I am. I bless God my heart is in heaven. I am well.  Sheriff Titchburn. 
I desire you to consider we have the other to execute afterwards, and six a clock is our Hour; but we shall give you as much time as we can.  Mr. Love. 
I shall be the briefer.  
Then putting off his Hat two several times to the people, he spoke as followeth;  

SECTION I.  
BEloved Christians, I am made this day a Spectacle unto God, Angels and Men, and among men I am made a Grief to the Godly, a Laughingstock to the wicked, and a Gazingstock to all, yet blessed be my God not a Terror to myself, although there be but a little between me and Death, yet this bears up my heart, there is but a little between me and Heaven. It comforted Doctor Tailor the Martyr when he was going to Execution, that there were but two Styles between him and his Father's house; there is a lesser way between me and my Father's house; but two steps between me and Glory, it is but lying down upon the Block, and I shall ascend upon a Throne: I am this day sailing towards the Ocean of Eternity, through a rough Passage, to my Haven of Rest; through a Red-sea to the Promised Land. Me thinks I hear God say to me as he did to Moses, Go up to Mount Nebo and die there, so go thou up to Tower-hill and die there. Isaac said of himself that he was old, and yet he knew not the day of his death, but I cannot say thus: I am young, and yet I know the day of my death, and I know the kind of my death also, and the place of my death also; it is such a kind of death as two famous Preachers of the Gospel were put to before me, John the Baptist, and Paul the Apostle, they were both beheaded; ye have mention of the one in Scripture Story, and of the other in Ecclesiastical History: And I read in the 20th of the Revelation and the 4th, The Saints were beheaded for the Word of God, and for the Testimony of Jesus.   

SECTION II.  
But herein is the disadvantage which I am in in the thoughts of many, who judge that I suffer not for the Word, or for Conscience, but for meddling with State matters. To this I shall briefly say, That it is an old guise of the Devil, to impute the cause of God's People's Sufferings, to be Contrivements against the State, when in truth it is their Religion and Conscience they are persecuted for. The Rulers of Israel, they would put Jeremiah to death upon a Civil account, though indeed it was only the truth of his Prophecy made the Rulers angry with him; yet upon a Civil account they did pretend he must die, because he fell away to the Chaldeans, and would have brought in Foreign Forces to Invade them: The same thing is laid to my charge, of which I am as innocent as Jeremiah was. I find other instances in the Scripture, wherein men the cause of their Sufferings were still imputed to meddling with State-matters; Paul, though he did but Preach Jesus Christ, yet he must die, if the People might have their will, under the pretence that he was a m●ver of Sedition. Upon a civil account my life is pretended to be taken away, whereas indeed it is because I pursue my Covenant, and will not prostitute my Principles and Conscience to the Ambition and Lusts of men.   

SECT. III.  
Beloved, I am this day to make a double exchange, I am changing a Pulpit for a Scaffold, and a Scaffold for a Throne; and I might add a third, I am changing this numerous multitude, the presence of this numerous multitude upon Tower-Hill, for the innumerable company of Angels in the holy Hill of Zion; and I am changing a guard of Soldiers for a guard of Angels, which will receive me, and carry me into Abraham's bosom. This Scaffold it is the best Pulpit I ever preached in; for in the Church-Pulpit, God through his Grace, made me an Instrument to bring others to Heaven, but in this Pulpit he will bring me to Heaven. These are the last words that I shall speak in this world, and it may be this last Speech upon a Scaffold may bring God more glory, than many Sermons in a Pulpit.   

SECT. iv  
Before I lay down my Neck upon the Block, I shall lay open my Case unto the people that hear me this day, and in doing it I shall avoid all rancer, all bitterness of Spirit, animosity and Revenge, God is my record whom I serve in the spirit, I speak the truth, and lie not; I do not bring a revengeful heart unto the Scaffold this day; before I came here, upon my bended knees I have begged Mercy for them that denied mercy to me, and I have prayed God to forgive them who would not forgive me; I have forgiven from my heart the worst Enemy I have in all the world, and this is the worst that I wish to my Accusers and Prosecutors who have pursued my blood, That I might meet their souls in Heaven.   

SECT. V  
I shall divide my Speech into three parts; speak something concerning my Charge, and a word concerning my Accusers, and touching my Judges, without any animosity at all, and then something concerning myself for my own vindication, and then a word of Exhortation; and so I shall commit my soul to God.  
Concerning my Charge, it is black and hideous, many things falsely suggested, but nothing capital sufficiently proved by any one act, that I am conscious to myself, proved against me that I did. The Charge was high and full, but the Proof empty and low: Though there were eight Witnesses that came in against me; yet none of them did prove, That ever I writ any Letter, or directed any man to write a Letter into Scotland or into Foreign parts: No man proved, That I sent away any Letter, that I received any Letter, that I collected, or gave, or lent any Money to assist or promote the Scotish War. This is all that was sworn against me, That I was present when Letters were read, that I made a motion for Money to give to Massey; so that Beloved, my presence at, and concealment of Letters that were received and sent from Foreign parts.  
There being a disturbance amongst the people, he said, I am amused, I must break off, things are true.  
But the tumult being appeased, he went on, saying,   

SECT. VI  
As concerning my Accusers I shall not say much, I do forgive them, and I pray God forgive them also; yet what the Evangelist observes concerning Christ's Accusers, I may without vanity or falsehood say of mine, that they did not agree among themselves; yea not only contradicting one another, but sometimes a Witness contradict himself. And though their Testimony did condemn my person, yet I have condemned their Testimony; and truly there are many remarkable Circumstances that I might take notice of, either in, or before, or since the Trial, that might be worthy observation; but I will not insist upon them, only in the general; I will name none of them, in the general some of them have sent to me to pray me to forgive them the wrong they have done me. One of them hath written to me under his own hand, to pray me to forgive him the wrong he hath done me; And told me withal, That that day that I should die a violent death, his life would be no comfort to him, because he was an Instrument in taking away mine. Others of my witnesses, they were some terrified before they would testify, some hired, some fined before they would bear witness against me, but I will forgive them.   

SECT. VII.  
As concerning my Judges, I will not judge them, and yet I will not justify them, I believe (I will say but this of them) That what moved (John Baptist what moved) Herod to cut off John Baptists head, moved them to cut off mine, and that was for his Oaths sake John Baptist [meaning Herod] to avoid perjury, he would commit murder, whereas if John Baptists head had been upon his shoulders, he would have been guilty of neither.   

SECT. VIII.  
I have something in the second place to speak concerning myself, and then I shall come briefly to a Conclusion. Concerning myself, I have gone through various reports: There are many Sons of slander, whose mouths are as open Sepulchers to bury my Name before my friends can bury my body. My comfort is, there will be a Resurrection of Names as well as Bodies at the last Day; God will not only wipe off tears from mine eyes this day, but wipe off all blots and reproaches from my Name before many days be over; And though my Body will soon rot under ground, yet my hope is, my Name will not rot above it: I am not ignorant what Calumnies are cast upon me, and more likely to be after I am dead and gone. The very night before my intended Execution the last month, there was an insulting Letter written to me to tell me, that after I was dead there should be something published against me to my shame; I hope you will have so much charity as not to believe Reproaches cast upon a dead man, who will be silent in the grave, and not able to speak a word in his own justification. I am aspersed both as to my Practices, and as to my Principles.   

SECT. IX.  
I shall begin with the first: There are five Aspersions as to my practices that are laid upon me; First, That I am a Liar, that I am an Extortioner, that I am an Adulterer, that I am a Murderer, and that I am a turbulent person; crimes scandalous in any man, but much more abominable in a Minister.  
Now I hope you will believe a dying man, who dare not look God in the face with a lie in his mouth. I am accused of lying, that what I denied before the High Court of Justice, that afterwards I should confess, or else was proved against me: Now in the presence of God I tell you, as I would confess nothing that was criminal, so I did deny nothing that was true, and that I might seal it to you with my blood; what I did deny, the protestations I made before the High Court, I make them briefly now, That I never writ Letter to the King, Queen, Church or State of Scotland, or to any particular person of the Scotish Nation since the Wars began to this day: That I never received any Letter writ to me, either from the King, or from the Queen, or from the Church or State of Scotland, or from any particular person of the Scotish Nation since the Wars began to this day: That I never collected, gave or lent one penny of money, either to the King, Queen, Church or State of Scotland, or to any particular person to send into Scotland, to any particular person of the Scotish Nation to this day. It is true, I confessed though it was not proved, and happily upon that ground the mistake might rise, I did give money to Massey, but he is of the English not of the Scotish Nation, and I did write a Letter to him, but he is of the English not of the Scotish Nation. That for which I here come, is for moving only for money for him, and for being present when Letters were read from him and others; and I am so far (though man hath condemned me) from thinking that either God or my own Conscience condemns me for a sin in what I am condemned for, that God and my own Conscience acquits me; and what I said at the Bar when I received my Sentence that now is to be executed, I shall say now upon the Scaffold, That for the things I am condemned, neither doth God nor my own Conscience condemn me.   

SECT. X.  
The next particular, I am accused to be an Extortioner, and this is in the mouths, I am loath to name them because I would not show rancour, but I am charged as if I should be a grievous Extortioner, to receive 30 l. for the loan of 300. besides 8 l. in the hundred for interest, which in the presence of God, and of you all, I do declare to you, is a most notorious and an abominable falsehood. I am accused likewise to be an Adulterer: and that this Report it is not in the mouths of mean men, but in the mouths of those that sit at stern, as if I were a debauched person, and were guilty of uncleanness. Now I tell you through the grace of God, as Luther said of himself in another case, That he was not tempted to Covetousness, through the grace of God I can say, I was not tempted in all my life to uncleanness. It doth not much grieve me though these slanders lie upon me: I know my betters have been worse accused before me. Athanasius he was accused by two harlots that he had committed folly with them, and yet the man was chaste and innocent. Beza was charged not only of Drunkenness, but of Lasciviousness also, and many others have been accused with the same, if not worse slanders than I have been.   

SECT. XI.  
But that which goes nearest my heart, I am accused to be a Murderer also, and this is a Charge high indeed; I am charged with the guilt of all the Blood of Scotland, whereas if I did lie under the guilt of one drop of blood, I could not look upon you with so cheerful a Countenance, and I could not be filled with so peaceable a Heart and Conscience as I am at this day, I bless my God I am free from the blood of all: indeed those who lay this to my charge, they do to me as Nero did to the Christians, he put Rome on fire, and then charged the Christians with it: so they put England and Scotland into a flame, and yet charge me with the guilt of that Blood, who have poured tears to God night and day to quench the burning which some men's Ambition and Lusts have kindled. I would fain know of any man what act it is I have done, what was it was proved in the High Court against me to make me guilty of Scotland's blood? Did I ever invite the Scots to invade England? what man did lay that to my charge? Did I ever encourage our English Army to invade Scotland? what action is it that I have done that makes me guilty of the blood? Indeed this I have done, and this I own, and this I stand to; I have as a private man prayed unto God many a day, and kept many a Fast, wherein I have sought God, that there might be an Agreement between the King and the Scots upon the interest of Religion, and the terms of the Covenant. Now by what consequence can this be strained to charge me with Scotland's blood? For my part, I was but only at one Meeting where that Question was proposed (Fasts only excepted) what should be thought fit to be done to promote the Agreement between the King and the Scots, and that was moved in my house, and to that end when there were some things there produced which they called a Commission and Instructions to send to Holland; as soon as ever I heard them, I did declare against them: I did declare that private persons, it was an act of high presumption for private persons to commissionate, and an act of notorious falsehood to say, it was in the Name of the Presbyterian Party, when none knew of it as I know, but only those few that were then present. Now this is only a politic Engine to make the Presbyterian Party odious, who are the best friends to a well-ordered Government of any sort of people in the world.   

SECT. XII.  
I am accused likewise to be a man of a turbulent spirit, to be an enemy to the Peace and Quiet of the Nation. Now to this I would be judged, let my Congregational and my Domestical Relations judge for me, whether I am not a man that would fain have lived quiet in the Land: I am, as Jeremy was, born a man of contention, not actively, I contend, I strive with none, but passively, many strive and contend with me; God is my witness, my judgement hath put me upon endeavours after all honourable and just ways, for peace and love among the godly. The grief of my heart hath been for the Division, and the desire of my soul for a Union amongst God's People. And when I speak of a union, I would not be misunderstood: I do not mean a State-union to engage to the present Power, that is against my Principle, that is to say, a Confederacy with them that say a Confederacy, that is rather a Combination then a Gospel-union. Those who have gotten Power into their hands by Policy, and use it by Cruelty, they will lose it with Ignominy.  Sher. Titchhurn. 
Sir, be modest: I am not able to endure this, indeed I am not.  Love. 
Sir, I shall look God in the face with what I say. (Beloved) I am afraid of your Union which I plead for, to wit, a Church-union (I am stopped in many things) a Church union, to wit, love among the Godly. This is it the desires of my soul have been ever for, that those that fear God might walk hand in hand in the fellowship of the Gospel, both in truth and love: if this Union be not, I am afraid through our divisions a company of lose Libertines will rise, who will endeavour not only to overthrow Doctrines of Faith and Religion and Manners (but then correcting himself, he said) Doctrines of Faith and the power of Godliness, but even good Manners also. I remember an observation of Holy Greenham, giving his judgement upon the State of England, he said thus, There is a great fear of Popery coming into England; I fear that too; but I fear more the coming of Atheism into England, than the coming in of Popery; and truly that is my fear also. Thus as to my practices.   

SECT. XIII.  
A word now as to my Principles.  
I am accused to be an Apostate, to be a Turncoat, to be this, to be that, to be any thing, but what I am. In the General I will tell you, That I bless my God, an High Court, a long Sword, a bloody Scaffold, hath not made me in the least to alter my Principles, or to wrong my Conscience. And that I might discover to you my Principles, I hope I shall do it with freedom; I will iritate and provoke none; what I shall say, shall not be an iritation, or provocation of others, (at least not intended by me) but only as a genuine and clear Manifestation of my Principles how they stand.  
First, Then my Principles; As to Civil and Religious Affairs, I declare, That I die with my Judgement set against Malignity, I do hate both name and thing; I still retain as vehement a detestation of a Malignant Interest, as ever I did; yet I would not be misunderstood: I do not count the Godly party, our Covenanting Brethren in Scotland, I do not count them a Malignant party; nor their defending their Nation, and Title to their King, to be a Malignant Interest, but an honest and a justifiable Cause.   

SECT. XIV.  
Secondly, I am of this Judgement (though I am against Malignity) yet I am not against, but for, a Regulated Monarchy; a mixed Monarchy, as ours was, I judge to be one of the best Governments in the world: I did (it is true) oppose in my Place and Calling, the Forces of the late King, and were he alive again, and should I live longer, the Cause being as then it was, I should oppose him longer. I did oppose his Forces, but never was against the Office: I do as much hate Court Parasites, who would screw up Monarchy into Tyranny, as those who pull it down to bring in Anarchy: I was never.  
Thirdly, I was never for putting the King to death, whose Person I did promise in my Covenant to preserve. It is true, I did in my Place and Calling, oppose his Forces, but I did never endeavour to destroy his Person. There is a scandal raised of me, That in a Sermon at Windsor I should have these words, [That it would never be well with England, till the King were let blood upon the Neck-Vein] Which in the presence of God, and of you all, I never spoke such words, as relating to him, though my judgement then was, and still is, for bringing Malignants, who did seduce him and draw him from the Parliament, to condign punishment. I deem it an ill way to cure the Body Politic, by cutting off the Political Head.   

SECT. XV.  
Fourthly, I die with my Judgement not satisfied to take the Engagement, I pray God forgive them that impose it, and subscribe it, and preserve those that refuse it.  
I would not (in the next place) be looked upon (now I am a dying man) I would not be looked upon as a man owning this present Government, I die with my Judgement against it. It is true, in a Case of Life, I did Petition the present Power, and did give them the Titles they take to themselves, and other men give them; but herein I did not wrong, nor cross my Principles: There are many Instances in the Scripture to justify this; Hushai did give the Title to Absalon, though Absalon had no right to the Title: David was the lawful King, and David himself gave him the Title as well as Hushai: And Calvin he gave a Title to the French King, calling him Rex Christianissimus, The most Christian King; yet he knew he was a Papist: And we gave a Title to King Henry the eighth, to call him, The Defender of the Faith; and yet he had no right to the Title; he was an Opposer, not a Defender of the Faith: The Title was given him upon an evil ground, because he opposed the Faith; he opposed the Doctrine of Luther, and therefore the Pope gave him that Title [The Defender of the Faith] and yet none did scruple to give him the Title that was then commonly given him.   

SECT. XVI.  
In the next place, I discover my Judgement; I provoke none, only tell you what my own thoughts are, That so after I am dead and gone, I might not be belied; for I dare not now belly my Principles: My Judgement is against the Invasion of the Scotish Nation by our English Army: They who gave us a friendly Assistance, who were joined with us in the same Covenant, who drew a Sword with us in the same Quarrel; should I live a thousand years, I should never draw a Sword against them in all my life. Scotland may say as it was said of Edom, The men of my Confederacy that were at Peace with me, have risen up against me, deceived me and prevailed against me. Because Scotland will not be a Commonwealth, they shall not be a people; because they will not break Covenants, some men would have them broken; because they will not lay their Consciences waste, their Land must be laid waste.  
Lastly, And so I have done, only with a word of Exhortation. I die cleaving to all those Oaths, Vows, Covenants and Protestations, that were imposed by the Two Houses of Parliament, as owning them, and dying with my Judgement for them: The Vow and Covenant, The Protestation, The Solemn League and Covenant: And this I tell you all, I had rather die a Covenant keeper, then live a Covenant breaker.   

SECT. XVII.  
I have only, now I am come to the third and last part of my Speech, and so I shall have done, and commit my Soul unto God who gave it, My Exhortation, it shall be to this great City; unto the Godly Ministry of it, and unto my own Congregation, from whom death hath parted me, which nothing else could.  
To the City, I wish an affluence and a confluence of all Blessings upon it; and yet I fear grey hairs, as the Symptoms of a Declension, are here and there upon it; yet she knows it not. O London, London! God is staining the pride of all thy Glory; thy Glory is flying away like a Bird; contempt of the Ministry; opposition against Reformation; general Apostasy; Covenant breaking hath brought London low, and I fear will bring it lower: I tremble to think what evils are coming upon it. This City, it is the Receptacle of all Errors, That as your Commodities have been vented and spread from hence into every corner of the Land, so hath Heresies and Blasphemies had their first rise from this great and populous City, and spread into all the Country.   

SECT. XVIII.  
To the Inhabitants of this City, I commend but these few Particulars.  
First, Let me beg you to love your painful and your godly Ministers, if they be taken away, you are like to have worse come in their rooms: I know the Presbyterian Ministers are the great eyesore, who have formerly been counted the Chariots, and the Horsemen of Israel. But I will say to London, as was said to Leyden, That after Junius was taken away (an Orthodox Minister) Arminius that pestilent Heretic came in his room; if your godly Ministers (as there are ten already at one blow taken from you) if they be taken away, Arminians, Anabaptists, nay Jesuits are like to supply their rooms, if God in mercy prevent not.  
Secondly, Submit yourselves to Church-Government, that would lay a curb and restraint upon your lusts, it is a golden, and an easy yoke, to which if you do not submit, God may lay an heavier, an iron yoke upon your necks.   

SECT. XIX.  
Thirdly, Take heed of those Doctrines that come under the Notion of New Lights; I have judged that those Doctrines you ought to suspect whether they be true, when the broacher of them saith it is New; for Truth, it is as old as the Bible: A remarkable passage I would suggest unto you, in Deut. 32. it is said there, They chose them new gods, that were newly sprung up; what were these new gods? the next words tell you, they were old devils, they sacrificed to devils, not to God: Now their Sacrificing to the old Devil, it was called a Sacrificing (to deceive the People) to new gods that were newly come up; new gods, they were but the old devils: So I say of many of those things that go under the notion of New Lights, it is but old darkness, old Heresies raked out of the Dunghill, which were buried in former ages in the Church, with contempt and reproach many hundred years ago. Again,   

SECT. XX.  
Fourthly, Bewail your great loss that you have in the taking away of so many Ministers out of your City: there are ten Ministers (if I mistake not) that are taken away and removed in one blow; those who were burning and shining Lights in their several Candlesticks, and bright Stars in their several Orbs; though I am not worthy of the world, therefore I am taken out of it; yet as for my suffering Brethren who are now in Bonds and Banishment, the world is not worthy of them.  
Again, in the next place, take heed how you be forward in engaging in a War with your godly Brethren in the Scotish Nation; for my part, I have opposed the Tyranny of a King, but I never opposed the Title: take heed what you do.   

SECT. XXI.  
I have something in the next place to speak to the godly Ministry of this City, were it not that I were a dying man, I would not speak to such reverend and grave men; I would, as Elihu being but a young man, I would say, Multitudes of years should teach wisdom, and I would hold my tongue; but the words of a dying man take, whether they be discreet or no, or so well ordered and managed or no; for them, I would first desire God to show them mercy, they that have begged for mercy for me at the day of my death, I will beg but this of them, That as they have not been ashamed of my Chain, so they would now wax confident by my Bonds and by my Blood; I know they are maligned and threatened, yet my Prayer is for them, that in Acts 4. 29. Now Lord, behold their threaten, and grant that thy Servants may Preach thy word with all boldness: Though I am but young, yet I will offer my young experience to my grave Fathers and Brethren, and that is this; Now I am to die, I have abundant peace in my own Conscience, that I have set myself against the Sins and Apostasies of this present Age: It is true, my faithfulness hath procured me ill will from men, but it hath purchased me peace with God, I have lived in peace, and I shall die in peace: That which I have to beseech of the Ministers, is this, To beg them to keep up Church-Government: Whatsoever God doth with the Governments of the world, turning Kingdoms upside down, yet the Government of the Church will stand; And of all Governments, I die with this persuasion, That the Presbyterial Government makes most for Purity and Unity throughout the Churches of the Saints: I would beg them therefore to keep up Church-Government; That they would not let their Elderships' fall; That they would take heed of too general Admissions to the Lords-Supper; That they be not too prodigal of the Blood of Christ, by too general Admissions of men to partake of the Supper, that Sealing Ordinance: And now I am speaking to them, I shall speak a word of them, and so I have done.   

SECT. XXII.  
I have heard many clamours since I came to Prison, as if that Plot (which it is called) that I am condemned for, as if all the City Ministers they were engaged in this Design, which as a dying man I tell you, That all the Ministers that were present at the meeting, and had a hand in that business for which I am to be put to death, all those Ministers, they are either in Prison, or they are discovered already; and therefore, I do here upon my death free the Ministers of the City, That those who are not yet in trouble, nor discovered to the Committee of Examinations, none of them had a hand in that business in which I was engaged, in which my conscience doth tell me I have not sinned.   

SECT. XXIII.  
I have now (I have done immediately, for I would fain be at my Father's house) but a word to speak to my own Congregation, and I do return praises unto God, and thanksgiving unto him, for the love I have had from them; I found them a solid and a judicious people, and many of them Religious: The Ministry of that learned man Mr. Anthony Burges did much good amongst them, though I have cause to be humbled, my weak Ministry did but little; they afforded me a great deal of love, and a liberal maintenance: And this is all I desire of them, That they would choose a godly, learned, and an Orthodox Minister to succeed; it would be a great comfort to me before I go to Heaven, if I had this persuasion, that a learned, Orthodox, godly man should fill that Pulpit. And for encouragement to any godly Minister, whose lot it shall be to succeed me, I will say this to him, That he will have as comfortable a livelihood, and as loving a people, as any people in London, a few only excepted;) I had as much satisfaction amongst them, as ever I had in any condition in all my life, and should never have parted from them, had not now death parted us, to which I do submit with all Christian meekness and cheerfulness.   

SECT. XXIV.  
I am now drawing to an end of my speech, and to an end of my life together: But before I do expire my last breath, I shall desire to justify God, and to condemn myself. Here I come to that which you call an untimely end, and a shameful death; but blessed be God, it is my glory, and it is my comfort; I shall justify God; he is righteous, because I have sinned; he is righteous, though he doth cut me off in the midst of my days, and in the midst of my Ministry. I cannot complain that Complaint in the Psalmist, in the 44 Psalms, Thou sellest thy people for nought, and dost not increase thy wealth by their price. My blood it shall not be spilt for nought; I may do more good by my death, then by my life, and glorify God more in dying upon a Scaffold, then if I had died of a Disease upon my bed. I bless my God I have not the least trouble upon my spirit; but I die with as much quietness of mind, lie down I hope I shall upon the Block, as if I were going to lie down upon my Bed to take my rest. I see men hunger after my flesh, and thirst after my blood, which will hasten my happiness, and their ruin, and greaten their guilt: For though I am a man of an obscure Family, of mean Parentage, so that my blood is not as the blood of Nobles; yet I will say, mine is a Christians blood, a Minister's blood, yea it is innocent blood also: My blood, my body, my dead body, it will be a morsel which I believe will hardly be digested, and my blood it will be bad food for this Infant Commonwealth (as Mr Prideaux called it) for this Infant Commonwealth to suck on: Mine is not Malignant blood, though here I am brought as a grievous and a notorious Offender.   

SECT. XXV.  
Now Beloved, I shall not only justify God (as I do without a Compliment,) for he is very Just, that my Prison was not my Hell, that this Scaffold is not the bottomless pit, I have deserved both, I have deserved it: I do not only justify God, but I desire this day to magnify God, to magnify the riches of his glorious grace, that such a one as I, born in an obscure Country in Wales, of obscure Parents, that God should look upon me, and single me out from among all my kindred, single me out to be an Object of his everlasting Love; that when for the first fourteen years of my life I never heard a Sermon, and yet in the fifteenth year of my life, God through his grace did convert me: And I here speak it without vanity (what should a dying man be proud of?) for these twenty years, though I am accused of many scandalous evils, I speak it to the praise and glory of my God, for these twenty years God hath kept me, I have not fallen into a scandalous sin; I have laboured to keep a good Conscience from my youth up: I magnify his grace, that he hath not only made me a Christian, but made me a Minister, judged me faithful, and put me into the Ministry; and though the Office be trodden upon, and be disgraced, yet it is my glory, that I die a despised Minister: I had rather be a Preacher in a Pulpit, than a Prince upon a Throne; I had rather be an Instrument to bring Souls to Heaven, then to have all the Nations to bring in tribute to me. I am not only a Christian, and a Preacher, but, what ever men judge me, I am a Martyr too, I speak it without vanity: Would I have renounced my Covenant, and debauched my Conscience, and ventured my Soul, there might have been more hopes of saving my life, that I should not have come to this place: but blessed be my God, I have made the best choice, I have chose affliction rather than Sin; and therefore welcome Scaffold, and welcome Axe, and welcome Death, welcome Block, welcome all, because it will send me to my Father's House.   

SECT. XXVI.  
I have great cause to magnify God's Grace, that he hath stood by me during my imprisonment: It hath been a time of no little temptation to me; and yet, blessed be his grace, he hath strengthened, and stood by me: I magnify his grace, that though now I come to die a violent death, yet that death is not a terror to me; through the blood of sprinkling the fear of Death is taken out of my heart: God is not a terror to me, therefore Death is not dreadful to me. I bless my God (I speak it without vanity) I have formerly had more fear in the drawing of a tooth, than now I have in the cutting off my Head. I was for some years, five or six, under a spirit of bondage, and did fear Death exceedingly; but then when the fear of Death was upon me, Death was not near me: but now Death is near me, (blessed be my Saviour) he hath the sting of Death in his own sides, and so makes the grave a bed of rest to me; and makes Death, the last Enemy, to be a friend, though he be a grim friend. I bless God further, that though I am to be cast out of the world; I bless my God, though men judge me to be cast out of the world; yet that God hath not cast me out of the hearts and prayers of his people. I had rather be cast out of the world, then be cast out of the heart of any godly man. Some think me (it is true) not worthy to live, and yet others judge, I do not deserve to die; but God will judge all men, I will judge none.   

SECT. XXVII.  
I have now done; I have no more to say, but to desire the help of all your prayers, that God would give me the continuance and supply of divine grace to carry me through this great work that I am now to do; That I, who am to do a work I never did, I may have a strength that I never had; That I may put off this Body with as much quietness and comfort of mind, as ever I put off my clothes to go to bed. And now I am to commend my Soul to God, and to receive my fatal blow: I am comforted in this, though men kill me, they cannot damn me; and though they thrust me out of the world, yet they cannot shut me out of Heaven. I am now going to my long home, and you are going to your short homes: but I will tell you, I shall be at home before you; I shall be at Heaven, my Father's house, before you will be at your own Houses. Now I am going to the Heavenly Jerusalem, to the innumerable company of Angels, to Jesus Christ the Mediator of the new Covenant, to the spirits of all men made perfect, to God the judge of all; in whose presence there is fullness of joy, and at whose right hand there are pleasures for evermore.  
I shall conclude.  
But then Mr Sheriff Tichburn telling him, that the words were, the spirits of just men made perfect.  
Love. He then corrected himself, saying, To the spirits of just men made perfect, and to God the Judge of all; in whose presence there is fullness of joy, and in whose right hand there are pleasures for evermore.   

SECT. XXVIII.  
I conclude with that speech of the Apostle: I am now (in 2 Tim. 4. 6, 7. I am now) to be offered up, and the time of my departure is at hand; but I have finished my course, I have kept the Faith; Henceforth there is a crown of righteousness laid up for me; and not for me only, but for all them that love the appearing of our Lord Jesus Christ; through whose blood (when I have shed my blood) I expect Salvation, and remission of sins. And so the Lord bless you all.  
Then turning to Mr Sheriff, he said;  
May I pray?  Sheriff Tichburn. 
Yes: but consider the time.  Love. 
I have done Sir.  
Then turning to the people, he said; Beloved, I will but pray a little while with you, to commend my Soul to God, and I have done.  
Then Mr Ash told him:  Mr Ash. 
The House is risen, and therefore—  Love. 
To which Mr Love answered, I, I, Sir.  
After which he prayed with an audible voice, saying,   

SECT. XXIX. Mr Love's Prayer.  
MOst Glorious and Eternal Majesty, Thou art righteous and holy in all thou dost to the sons of men; though thou hast suffered men to condemn thy servant, thy servant will not condemn thee; He justifieth thee, though thou cuttest him off in the midst of his days, and in the midst of his Ministry; blessing thy glorious Name, that though his name be taken away from the Land of the Living, that yet he is not blotted out of the Book of the Living. Father, my hour is come; thy poor creature can say without vanity and falsehood, he hath desired to glorify thee upon Earth; glorify thou now him in Heaven. He hath desired to bring the Souls of other men to Heaven; let his Soul be brought to Heaven. O thou blessed God, whom thy Creature hath served, who hath made thee his hope, and his confidence from his youth; forsake him not, now he is drawing nigh to thee; now he is in the valley of the shadow of death, Lord be thou life to him; smile thou upon him, while men frown on him. Lord, thou hast settled this persuasion in his heart, That as soon as ever the blow is given, to divide his Head from his Body, he shall be united to his Head in Heaven. Blessed be God that thy servant dies in those hopes. Blessed be God, that thou hast filled the soul of thy servant with joy and peace in believing. O Lord, think upon that poor Brother of mine, that is a companion in tribulation with me, who is this day to lose his life as well as I: O fill him full of the joy of the Holy Ghost, when he is to give up the ghost: Lord, strengthen our hearts, that we may give up the ghost with joy, and not with grief. We entreat thee, O Lord, think upon thy poor Churches: O that England might live in thy sight; and O that London might be a faithful City to thee; that righteousness might be amongst them: that so peace and plenty may be within their walls, and righteousness within their habitation. Lord, heal the breaches of this poor Nation. Make England and Scotland as one staff in the Lord's hand; that Ephraim might not envy Judah, nor Judah vex Ephraim; but that both might flee upon the shoulders of the Philistines: that men of the Protestant Religion, engaged in the same Cause and Covenant, might not delight to spill each others blood, but might engage against the common Adversaries of our Religion and Liberties. God show mercy to all that fear him.   

SECT. XXX.  
Think upon our Covenant-keeping Brethren in the Kingdom of Scotland, keep them faithful to thee, and let not them that have invaded them overspread their whole Land: Prevent the shedding of more Christian Blood, if it seem good in thine eyes. God, show mercy to thy poor Servant who is here now giving up the ghost. O blessed Jesus, apply thy Blood, not only for my Justification unto life, but also for my comfort, for the quieting of my Soul, that so I might be in the joys of Heaven before I come to a possession of Heaven. Hear the prayers of all thy people that have been made for thy Servant: and though thou hast denied prayer as to the particular request concerning my life, yet let herein the fruit of prayer be seen, that thou wilt bear up my heart against the fear of death. God show mercy to all that fear him: Show mercy to all that have engaged for the life of thy Servant, let them have mercy at the day of their appearing before Jesus Christ. Preserve thou a godly Ministry in this Nation, and restore a godly Ministry, and cause yet good days to be the heritage of thy people, for the Lords sake. Now Lord into thy hands thy Servant committeth his spirit: And though he may not with Steven see the Heavens opened, let him have the Heavens opened; and though he may not see upon a Scaffold the Son of God standing at the right hand of God, yet let him come to the glorified Body of Jesus Christ, and this hour have an intellectual sight of the glorified Body of his Saviour. Lord Jesus receive my spirit, and Lord jesus stand by me thy dying Servant, who hath endeavoured in his life time to stand for thee. Lord hear, pardon all his infirmities, wipe away his iniquities by the blood of Christ, wipe off reproaches from his name, wipe off guilt from his person, and receive him pure, and spotless, and blameless before thee in love: And all this we beg for the sake of jesus Christ. Amen and Amen.   

SECT. XXXI.  Mr Ash. 
You make a Christian end I hope.  Mr Love. 
I, I, bless God.  
Then turning to Mr Sheriff Tichburn, said, I thank you for this kindness; Sir, you have expressed a great deal of kindness to me: Well, I go from a Block to the bosom of my Saviour.  
Then he asked, Where is the Executioner?  
When the Executioner came forward, he said, Art thou the Officer?  Executioner. 
Yes.  Love. 
Then lifting up his eyes, he said, O blessed jesus, that hath kept me from the hurt of death, and from the fear of death. O blessed be God, blessed be God.  
And taking his leave of the Ministers, he said;  Love. 
The Lord be with you all.  
And taking leave of Sheriff Tichburn, he kissed his hand.  
Then he kneeled down, and made a short prayer privately.  
Then after rising up, he said, Blessed be God, I am full of joy and peace in believing; I lie down with a world of comfort, as if I were to lie down in my Bed. My Bed is but a short sleep, and this Death is a long sleep, where I shall rest in Abraham's bosom, and in the embraces of the Lord Jesus.  
And then saying, The Lord bless you, he laid himself down upon the Scaffold, with his Head ove the Block: And when he stretched forth his hands, the Executioner cut off his Head at one blow.    


THE PREFACE Briefly declaring the occasion of the ANIMADVERSIONS.  
THe Roman Orator commendeth it as the property of a good Orator, not only to speak things pertinent and proper to his Cause for the promoting it, but also to take heed of speaking any thing that may prove prejudicial to it. The great cause which Mr. Love both in his life and at his death (at least as himself insinuates over and over in his Discourse ensuing) desired above all things to plead and promote, was the cause of Jesus Christ, and the salvation of the Souls of men. Now though I can easily believe that he spoke and taught many things in the time of his life, and some things at the time of his death, which were and are of very good consequence towards the advancement of this Cause; yet I clearly find him, partly by what I read in the words uttered by him upon the Scaffold immediately before his death, partly by what I have seen printed and published formerly, either in his Name, or with his approbation and consent, partly also by what I have heard from some of his Sermons; that he was very defective in the property of a good Orator mentioned, and that he was apt to speak, not only things very impertinent and eccentrical to his Cause, but even such things also (sometimes) which were of a manifest inconsistency with the Interest of it. I shall (at present) only give notice of such Passages or Touches, which came from him in his Speech or Prayer on the Scaffold, which are of a very prejudicial import to that most honourable Cause of jesus Christ, and the Salvation of men, to the promotion and maintenance whereof he professeth himself to have been so entirely devoted: that so what he acted or spoke as a skilful Workman, and was truly and really advantageous to his Cause, may have a clear, entire and perfect operation in order hereunto, and not be encumbered, foiled or impeded in their working by things of a contrary tendency and spirit mixed with it. In this respect I trust his Friends will find no cause (I am sure will find no just cause) of offence in that separation of the vile from the precious, which is intended in these Animadversions; especially considering, that if Mr. Love himself were alive, with that Christian ingenuity whereunto he pretends once and again in this Discourse, he could not but accept it as a Service of love and faithfulness, for any man to strengthen those things which are worthy and good in him, by disabling and weakening that which is otherwise: However, it is not meet nor of any good consistence with those sacred Respects which are due from every man unto mankind, to tempt the living unto folly, by giving honour unto the dead. Better it is that Mr. Love's reputation should be a little clouded, then that it should glare in the weak eyes of men to make them blind: As for men of clear intellectuals and composed judgements, Mr. Love's Speech might without the least danger of tempting them, have been presented naked; there being nothing in it but what is transparent enough to such men: Only persons of effeminate and enslaved apprehensions may possibly conceit, that they see visions of worth and excellence, where there is nothing but darkness and deceit, and so may receive dangerous impressions from what they think they see, if their eyes be not anointed with some eyesalve of such an interpretation, which shall bring forth that which is within the veil, into the outer and open Court of the Temple.   

ANIMADVERSION upon Sect. I.  
IN this first Section, we have a first-fruits of Mr. Love's Confidence in his death, together with a taste of that pleasant Fancy, on which (it seems) he fed with much contentment whilst he yet lived; viz. how honourable that Death which he was now to suffer would be unto him, as wherein he should parallel those great Worthies of heaven, john the Baptist, Paul, and the Saints beheaded in the Revelation. Far be it from me to envy either Mr. Love's or any other man's confidence in their death. The great Desire and grand Design of my Soul is, to consult (with the utmost of my endeavours) the Confidence of men, yea of all men without exception, in, and at their death. But though I envy no man's confidence in death, yet I confess I pity the confidence of many at such a time; yea I pity many surviving, fearing lest the confidence of some dying, should prove a snare of death unto them. Mr. Love's confidence upon the Scaffold my soul pitieth, having so many and such pregnant grounds of Reason in mine eyes to judge it, if not hollow and heartless, yet bottomless and groundless; Yet I confess I pity those more, who through ignorance of their grounds, live under much danger of being ensnared and hardened in evil, by occasion of the said confidence: For when evil doers (especially the firstborn of this generation, Traitors) shall without repentance, and this some ways professed, die full of confidence in God, whether real or pretended, it is a sore temptation upon men, not to be so tender or fearful of such practices, as the hatred and high displeasure of God against them, admonisheth them to be. Therefore, for the sakes of such persons who are in danger of being made confident in evil by Mr. Love's confidence at his death, I shall briefly account unto them the grounds of my great jealousy and fear, that this confidence was (as the Apostle speaketh) in the face only, and not in the heart; or if in the heart, yet without any substantial or sufficient ground for the raising of it.  
1. The holy Ghost himself mustereth Traitors, Heady, , persons without natural affection, amongst such men who have [i. e. sometimes have, or may have] the Form of Godliness, and yet deny the power thereof. Now though Mr. Love and his Abettors in their equivocal Dialect, wherein like Canters, they use common and familiar words in uncouth and unknown significations, will not (its like) call men of his [Mr. Love's] practices and ways, either Traitors, Heady, , without natural affection, etc. yet in the ordinary and best known signification of these terms, and in the sense wherein the holy Ghost useth them (unless they will quarrel our English Translation) he was both Traitor, Heady, etc. and so looked upon and adjudged, by persons who are not wont to pervert or wrest words into by-significations to make the innocent guilty. I do not speak now of the Parliament, Council of State, or High Court of Justice only, but of all sorts of persons in the Land, who have not either their hand or their heart in Mr. Love's counsels and practices. I mention those whom the Apostle terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without natural affection, in reference to Mr. Love, because it was the observation of some who were present at his Execution from first to last, that though he prayed for his fellow-Traitor and the Scots, not only the professed, but highly expressed Enemies of his Country and Nation, yet he made not the least mention either of his wife or children, either in his Prayer or Discourse. Now if Mr. Love at his death was no better than a person having the Form of Godliness, but denying the power thereof, there was no good ground for that his confident rejoicing therein.  
2. The Lord Christ saith expressly, That if we forgive not men their trespasses, neither will our Heavenly Father forgive us our trespasses. Now though Mr. Love pretends fairness and clearness of spirit in this kind again and again, and that he brought no rancour or revengefulness of heart to the Scaffold; yet that he was inwardly full of this rottenness, his most venomous, virulent, false and bitter Insinuations against the Parliament and State, uttered upon the Scaffold, testify to the face of his greatest Advocates: See especially upon this account Sect. 12 where you will find him so unchristianly, and with such insufferable rancour and malice inveighing against the State, that one of the present Magistrates, acknowledged by Mr. Love himself (and not without cause) a good Friend of his, openly professed that he was not able to endure it. Now if Mr. Love died upon such terms, that his Heavenly Father could not, according to his expressly declared will, forgive him his trespasses, certainly he could have no sufficient ground for that confidence which he expressed at his death.  
3. We read in Scripture of many confidences and rejoicings in men, and these Professors, without sufficiency of ground to justify or bear them out. Paul speaks of some who gloried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the face, or in appearance, not in the heart. And our Saviour himself speaketh of many, who (as he saith) will say unto him [i. e. think at present that they may with confidence say unto him] in that [great] day, Lord, Lord, have we not prophesied in thy Name? and in thy Name cast out devils? and in thy Name done many wonderful works? To whom notwithstanding he will reply and profess, that he never knew them: Depart from me ye that work iniquity, Mat. 7. 22, 23.  
4. Mr. Love did not, could not at his death out-confidence the ordinary sort of Papists, Priests and Jesuits amongst us, that have from time to time drunk of the same cup with him (as well as John Baptist or Paul) and upon the same account, in which particular John Baptist and Paul separate from him (as we shall see presently) and leave him in the company of those other.  
5. It is no very hard matter for a man strongly acted and assisted by a spirit of popularity (a spirit with which Mr. Love hath been observed by many to have been one spirit or flesh rather, for many years passed) to harden himself against the fear of Death; to suppress, smother and keep under those workings of Nature and Conscience, which ordinarily discover themselves upon the approaches of Death, in such persons who have no design to drive by the smothering or suppressing of them; nor any collateral help or aid from any such spirit, to enable them to the subduing and vanquishing of them.  
6. Mr. Love (it is more than probable) was not only vehemently exhorted, encouraged, importuned, but even solemnly by all the sacred Interests of high Presbytery, conjured by his Clergy-companions, to die like a valiant and resolute Champion of the Cause, and not to bewray the least grudging of any fear or repentance, for any thing he had acted upon the service thereof; lest it should be said of Presbytery, Her glory was stained and betrayed by the cowardice of her firstborn.  
Seventhly (and last) when I consider these passages in Mr. Love's Prayer, [Sect. 30.] O blessed Jesus, apply thy blood, not only for my Justification unto life, but also for the comfort, for the quieting of my Soul, that so I might be in the joys of Heaven, before, etc. And farther, Hear the Prayers of all thy people that have been made for thy servant; and though thou hast denied Prayer as to the particular Request concerning my life, yet let herein the fruit of prayer be seen, that thou wilt bear up my heart against the fear of death; When (I say) I seriously consider the express import of these passages, they raise this apprehension in me, (and questionless upon the same terms they will raise the same in any other man) that Mr. Love's confidence was not at least as yet (I mean in the entrance and beginning of his Speech) ascended so high in his heart and soul, as his tongue reported it unto the people. When Saul was dead, David prayed no more for deliverance from him. And if Christ (as Mr. Love himself confesseth) denied Prayer concerning his life, why might he not deny it as concerning the quieting of his soul, and the bearing up of his heart against the fear of Death? And if this be granted, evident it is that Mr Love did but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, theatrically act the part of a Confident man upon the Scaffold.  
Several other things there are, which much dissatisfie me touching the legitimacy and well-groundedness of Mr Love's rejoicing and confidence at his death, which I shall not at present (for brevity's sake) mention: How matters stood between God and his Soul at his giving up of the Ghost, is a secret too hard for my soul to enter into. I had rather hope (as Mr Ash said unto him) that he made a Christian end: nor do I desire to leave any touch or tincture of a contrary impression in any man; My whole intent in what hath been said hitherto, is to put that confidence to rebuke which he brought with him to the Scaffold, not to prove that he died in unbelief.  
Concerning that vainglorious and light Conceit, That his Death should turn to such an high Account of Honour unto him, because John Baptist and Paul glorified God by the same death, and because he read of Saints to be beheaded, etc. I shall speak little to it, supposing that it weighs no more than the dust of the Balance in the Judgement of any considering man. Mr Love well knew, that it is not poena, but causa, quae facit Martyrem, not the punishment (much less the kind of punishment) that makes a Martyr; Which makes me a little to marvel with what face he could say (as afterwards we shall hear him saying) That whatsoever men may judge, yet he died a Martyr. john Baptist was beheaded, not simply for his Conscience, or for the discharge of his Conscience, but for the discharge of his Conscience, being honest and good, and rightly informed: Whereas Mr Love suffered a beheading, if for the discharge of his Conscience (which I think to considering men must needs be very questionable) yet was it for the discharge of an erroneous conscience (as his Petitioners themselves pleaded by way of extenuation of his Crime) yea, indeed of a conscience so desperate erroneous and corrupt, that the like conscience hath scarce been heard of, no not among the Heathen themselves (much less among Christians) viz. That a man stands bound, in stead of being subject to the Powers that are (which is the express Commandment of God) to destroy or practise the destruction of these Powers: So that Mr Love's conscience for which (as he saith) he suffered, being truly interpreted, was such a conscience by which he judged himself bound to act in a Diametral opposition to the plain and express revealed Will of God; And whether such a conscience as this be a Christian foundation of Martyrdom, let Mr Love's greatest Friends judge. Concerning Paul and the Saints spoken of in the Revelation, they were beheaded for the Word of God, and for the testimony of jesus; Whereas Mr Love (as himself acknowledged in his Narrative written with his own hand, and delivered unto the Parliament) was to suffer beheading (in case he should not obtain pardon from them) for his sundry and great Offences; confessing withal, that by what he had done, he was an object of their just displeasure: and again, that by their justice they might in one day leave a Flock without a Shepherd a Wife without an Husband, Children without a Father, etc. Doubtless neither Paul nor the Saints mentioned by M. Love, were objects of the just displeasure of those who beheaded them; nor were they beheaded for their sundry and great Offences, nor yet by the justice of those who punished them with death. Therefore M. Love being partaker with judas in his sin, the cause of his death, can reap no honour for having john or Paul, or the Saints his companions in the kind of his death: And indeed, might he not as well (yea and much better, all this duly considered) have prophesied of shame and dishonour likely to accrue unto him by such a kind of death, which had been frequently inflicted upon Papists, Priests and jesuits for treasonable practices against the State and Supreme Rulers thereof, as indulge himself with a conceit, That his death must needs become a Crown of Honour unto him, because john Baptist and the great Apostle Paul died the same kind of death, though (as the world knoweth) upon far different occasions?   

ANIMAD. upon Sect. 2.  
In this Section Mr. Love busieth himself in washing a Blackamoor, hoping by that time he hath done, to make him as white as Snow: That he suffereth for the Word, and Conscience, and not for meddling in State-matters; he proves, 1. Because it is an old guise of the Devil, to impute the cause of God's People's Sufferings, to be Contrivements against the State. 2. Because the Rulers of Israel would have put Jeremy to death upon a Civil account, whereas the true ground was the truth of his Prophecy, and that this made them angry with him. 3. Because Paul, though he did but preach Christ, yet the people would have him die, under a pretence that he a was mover of Sedition. 4. (And last) because himself saith, That his Life is pretended to be taken away upon a Civil account, whereas it is indeed, because he pursueth his Covenant, will not prostitute his Principles, etc. Light and darkness have (in a manner) as much communion between them, as the three first of these Arguments with his Cause; For, is any guise of the Devil whatsoever, a Demonstration or proof of Mr. Love's Innocency, or that he must needs suffer for the Word and Conscience, and not for Statizing out of his Sphaer? Who is able to find out the Quadrature of this Circle? Or must Mr. Love needs be innocent of the Crimes charged upon him, and proved against him; because jeremy and Paul were innocent from those Imputations, which without any proof at all were charged upon them? Or must those Magistrates, who, being persons of known godliness and worth (at least a great part of them) yea, and Mr. Loves real and cordial Friends (most of them) upon Trial found Mr. Love guilty, and passed Sentence upon him accordingly; must these (I say) of necessity be Corrupt, Malicious, Enemies to the Truth and Word of God, because the Rulers of Israel, with whom jeremy had to do, and the people with whom Paul had to do, were of no better Principles or Temper? Certainly, neither Satan, nor jeremy, nor Paul, nor their Adversaries, are any Legal or Rational Compurgators for Mr. Love in his Cause now in Agitation: Indeed if he, or any Advocate for him, could as substantially prove, as he confidently asserts, that which follows in the fourth place, viz. That his life was pretended (I suppose he would rather have said, intended, though neither would be very proper) to be taken away because he pursues his Covenant, and will not prostitute his Conscience to the ambition and lusts of men, this would amount somewhat near to a Proof of his Conclusion: But alas! for him to affirm such things as these, not only without any sufficient, yea, or tolerable proof, or colour of proof, but even against his own Concessions and Confessions (in his Narrative specified under the former Section, wherein he pretends over and over to Ingenuity) proves nothing else, but that either he wanteth ingenuity, or the knowledge of his own heart, or both; when he spoke (§. 4.) thus, God is my record, whom I serve in the Spirit, I speak the truth, I lie not, I do not bring a revengeful heart to the Scaffold this day, etc. I marvel what the man means by a revengeful Heart, Rancour, bitterness of Spirit, Animosity, etc. Surely he is a Barbarian unto me, and speaks a Language which I understand not: To charge Ingenuous and Conscientious men with taking away his life because he pursues his Covenant, will not prostitute his Principles and Conscience to the ambition and lusts of men (with much more of like strain, of which afterwards) is in my understanding, as pregnant as express a Symptom of a revengeful Heart, Rancour, etc. as a person in his condition is lightly capable of. Can (saith Bildad in job) the Rush grow without mire? Or is it possible that such virulency and viperousness of words as those, should proceed from any other Principle, but from an heightened spirit of Rancour, Bitterness and Revenge? But what Article in Mr. Love's Covenant was it, for his pursuit whereof his Life was taken from him? Is there, was there any such Article in this Covenant, by which he stood in conscience bound to trinket with the declared and professed Enemies of the State and Nation, to attempt the undermining or disturbing of the present Government here, by Correspondencies and Communication of Counsels with Foreign States? Or was it for any thing else, but such accursed Practices as these, and that proved against him by many witnesses, yea, and confessed in his Narrative by himself, that his Life was taken from him? When I compare those Passages in his Narrative (which he would it seems have looked upon as a Masterpiece of Ingenuity) wherein he owns the justice of the Parliament, confesseth himself an Object of their just displeasure, craves pardon for his sundry and great Offences, etc. with the words lately mentioned, and many others of like strain in the sequel of this Speech, wherein he justifieth himself in the highest, makes himself a Saint in what he had done; a Martyr, in what he should suffer, chargeth his Judges and the State with persecuting him for the Word of God; his Conscience, for not prostituting his Principles and Conscience to their Ambition and Lusts (with several other expressions of a like Hellish import) I cannot but stand amazed at the searedness and debauchery of the Conscience of the man, or how it should ever enter into his heart to think of being honourable in his death, who thus notoriously and desperately prevaricated with his own former ingenious Confessions at the time of his death: Either let one or other of his Friends or Advocate's name what Principle it was, one or more; for the non-prostitution whereof to the ambition and lusts of men, he was adjudged to death, and make it good, that it was for such a non-prostitution that he was thus adjudged; or else the world shall have ground in abundance to believe That Mr. Love acted the part of a most Unchristian Calumniator upon the Scaffold in the very approaches of death.   

ANIMAD. upon Sect. 3.  
Here we have the second part of the Theatrical flashy flourishes of Mr. Love's confidence: But strange it is, that such virulent and desperate calumnies as he had breathed out from his soul in the words immediately preceding, should be seconded with such confidential raptures and gloryings as these. Is the exercising of revenge upon his enemies, the rise and bottom of Mr. Love's confidence in God? Doubtless Mr. Love here sacrificed to an unknown God: But the copyhold of his confidence hath been touched already; whereas he assumeth unto himself the honour of having been an Instrument in the Church-Pulpit of bringing others to Heaven, it is well if he stretcheth not himself beyond his line. Whether he hath brought any to Heaven, or no, I know not, possibly it may so be: But certain I am, that of later times he hath brought many to some Hellish practices. The several happy changes which here he promiseth unto himself, I could with more liberty of Faith have believed might be performed unto him, had he not so lately made that unhappy change of an humble Penitentiary and Confessor of his sin, into an haughty and stubborn justifier of himself, and calumniator of other men. How his Speech upon the Scaffold should bring glory to God in any other sense, then that wherein (in the Apostles phrase) The lie of men aboundeth to his glory, I understand not. I hear that one who was present at it, openly said, That there was more Divinity in Canterbury's death than his (or words to such an effect;) and that another having heard the said Speech, broke out in these or the like words: Lord have mercy upon us, what shall we say, or do, when men will (or dare) tell lies at their death.   

ANIMAD. upon Sect. 4.  
In this Section we have a most worthy and Christian Profession, as far as the interest of words can lightly contribute towards it. O that there had been an heart in the Professor to have given a real account of Truth in this his verbal Profession. But alas! The same Fountain, though not out of the same hole, which sends forth these sweet Waters here, sends forth most bitter Waters elsewhere, as we have tasted in part, and may taste further afterwards. Doth Mr. Love think that either God or men, will judge such a man to be free from all rancour, all bitterness of spirit, a revengeful heart, that he hath forgiven from his heart his worst enemies, etc. Who loveth all words that may do them mischief, who cuts them with his Tongue as with a sharp Razor, who spits out of his mouth the poison of Asps in their very Faces, and at the time of his going out of the world, is more intent and bent in his spirit (as far as a reasonable estimate can be made) to leave them an inheritance of Hatred, Ignominy, Trouble, and of all manner of mischiefs, and evil entreaties from the world, then upon any other design whatsoever? whereas he seems desirous to disparage his Enemies (as he calls them) in comparison of himself in this, That though they denied mercy unto him, yet he had begged mercy for them; and though they would not forgive him, yet he had forgiven them; the truth is, That even this also is no better than a slander: For upon what ground could he judge, That they had not as well begged mercy for him, as he for them? Or did they therefore deny him mercy, or not forgive him, because they executed the Laws of God, with the execution whereof they were entrusted? I believe they forgave him in such a sense as he forgave them; and if so, they forgave him much more than he them. I presume Mr. Love forgave them only such debts as they had contracted by injuring him, not what they had contracted by sinning against God: If so, than all that Mr. Love forgave them, amounts to nothing at all; and this by his own confession (a little before) who acknowledged the Justice of their proceed against him: Therefore if they forgave him (as I presume in charity they did) the debt which he had contracted by injuring them, their forgiveness of him was much more Christian and worthy than his of them. But the forgiveness of the debt which he had contracted by sinning against the Laws of God, the just Laws of the Land (so acknowledged by himself) the peace of the Nation, the lives of other men, by the non-execution of Justice, he had no reason to expect at their hands, considering that they are the Ministers of God to take vengeance on them that do evil, Rom. 13. 4.   

ANIMAD. upon Sect. 5.  
If Mr. Love may be his own Judge, nothing capital was sufficiently proved against him: Allow him his own sense of the words, capital and sufficiently, and possibly he may be innocent. But the High Court of Justice, though a great part (I think I might say, the greatest) of the Members of it, were very real friends to him, and their hearts much set to have helped him out of the briars, as far as Justice and a good Conscience would give way, were not of Mr. Love's mind touching his Innocency; yea Mr. Love in his Narrative was not of the same mind (in this point) with himself here; How he came by so much Innocency between the time of his exhibiting the said Narrative to the Parliament, and the time of his coming to the Scaffold, his best Advocate (I suspect) would be ashamed to declare. Innocency is not contracted by obstinacy, or by the greatest confidence in denial of the Truth. Mr. Love when he ingenuously (as himself professed) acknowledged the Justice of the Parliament in their proceed against him, did plainly enough confess that the Proof against him, was not empty, but as high and full as the Charge itself. Those Expressions, That no witness proved that ever he writ a Letter or directed any man to write a Letter into Scotland, etc. plainly prove him to have been more cautelous than chaste: and that he walked all along with his fellows in their unhallowed practices, under the protection of that Motto, Si non castè, tamen cautè. He that desires to know more particularly how Mr. Love with the rest of his fellow Trinketers, divided their thoughts and endeavours between doing of mischief on the one hand, and the keeping themselves out of danger, what mischief soever they should do on the other hand, may receive satisfaction only by a perusal of the six and seven pages of a small Discourse lately published under the title of, A short Plea for the Commonwealth; whereas he affirmeth, That all that was sworn against him, was, That he was present when Letters were read, and that he made a motion to give Money to Massey, is a most shameless and horrid untruth, as appears by the Depositions of several Witnesses against him. Captain Potter deposed, That he carried the Letters sent from Bampfield, from Argile, Loudon, Lothian, Belcarris, and another from a nameless person (supposed to be Mr. Baily) to Mr. Love to take advice upon them. This Letter had the letter L endorsed upon it, whereupon this Captain Potter conceived it to have been intended to Mr. Love, and therefore carried it to him. This witness further deposed, That Mr. Love himself and Mr. Jaquel read those Letters that were opened, and opened the others also and read them likewise, and discoursed of them, and upon advice resolved to do nothing in it (the business negotiated in these Letters.) This is more than that All, which Mr. Love affirmeth was sworn against him. The same witness yet further deposed, That Mr. Love and Dr. Drake were appointed to draw up a Letter to be sent into Scotland to Col. Bampfield, and that this Letter was left at his shop, and that he apprehended that it came from Mr. Love. This is yet more than Mr. Loves All. Major Robert Huntingdon (another witness) deposed, That a Question being moved about a Commission to be sent into Holland to the Lord Willoughby of Parham, Col. Graves, Massey, and others; what power they had to give or send such a Commission, Mr. Drake answered, We have the Kings Command for it, and the Authority of some secluded Parliament men, which I look upon as the Power beyond that now sitting: Whereupon Mr. Love replied, Come, come, let it go. This is not simply more, but much more (in import and weightiness of crime) than what Mr. Love affirmeth was sworn against him. Instance might be given in sundry particulars besides these deposed upon Oath against him by other the Witnesses, whereby Mr. Love may be evicted not to have been so conscientious or tender of speaking nothing but Truth, as becomes a Minister of the Gospel, especially at such a time, when he is called immediately to give up an account of his Stewardship to his great Lord and Master, with whom there is no place for any man that loveth and maketh a lie, Revel. 22. 15.   

ANIMAD. upon Sect. 6.  
We heard (§. 1.) that M. Love pleased himself much with his Conformity to John Baptist in the kind of his death (though he was conformable to judas in the occasion and cause of his death) here to make his face to shine like the Sun in the eyes of weak and dim-sighted men; he conforms himself to Christ himself in his Accusers; although herein also he much forgets himself in calling those Christ's Accusers, whom the Evangelists call Witnesses. What he affirmeth that he may without vanity or falsehood say of his, whether witnesses or accusers, as far as my Informations, which I judge competent in the case, do extend, he cannot affirm without both. I never heard of any disagreement between them in the least about any thing relating to M. Love, much less of any of them contradicting himself; Nor do I know any sufficient ground to believe that one of them should in writing pray him to forgive him the wrong he had done him, or that he told him any such story as he relates; considering first that (§. 8.) he tells an untruth of the same kind, as viz. that on the night before his Execution, there was an insulting Letter written unto him to tell him, that after he was dead, there should be something published against him to his shame: The Letter he speaks of, not having the least touch or savour of any insultation, nor threatening any thing to be published to his shame after his death, but was grave and sober, full of love and respects to him, as an unpartial perusal of it will inform any man, (it being since printed by the Author upon occasion of such an unchristian aspersion cast upon it by M. Love. Secondly, that none of his Accusers (as he terms them) or Witnesses, did testify any thing against him, but what (as far as I understand) they stand by and own to this hour; no nor any thing (to my best remembrance) that makes more against him than his own Narrative and Confessions here. Thirdly, Because what he immediately subjoins (towards the close of this Section) I have reason in abundance to believe is absolutely false; as viz. That some of his Witnesses were terrified, others hired, some fined before they would testify against him: For though a Fine was pronounced to be imposed on one of them, which after upon his conformity was omitted, yet it was not before he would, i.e. was willing to testify against him: For this he freely offered in Court to do before his Fining: Nor was he fined for refusing to testify against M. Love, being ready enough (as was said) to do this without fining, but for refusing to take an Oath according to the Law justly provided in such cases. But for him to affirm that any of his Witnesses were either terrified, or hired, in order to the drawing of any Testimony from them against him, was to wrong his Conscience at such a time, when it most nearly concerned him to have been most tender of it. He hath Friends and Favourers surviving in great numbers, many of them men of learning and parts, and that know how to inform themselves, of any thing that is like to make for his Vindication; One or more of these shall do the office of a friend to his Name and Memory, by engaging themselves to make due proof of what he here affirmeth, viz. That some of his Witnesses were terrified, others, etc. that so the blot and shame of a miscarrying tongue may not test upon him. Fourthly, Because by reason of his swallowing even Camels of untruth so frequently and familiarly as he doth in this Discourse, I have ground to be jealous (at least) lest as the conscience of the jesuit is moulded into this principle, that it is lawful to say or do things otherwise unlawful, in ordine ad bonum spirituale; so Mr. Love's conscience stood free and large in him, to speak and do almost any thing in ordine ad bonum Presbyteriale. Fifthly (and last) Because M. Love was rooted to the centre of the Earth, and built up to the midst of Heaven in such a Principle in Divinity, which gives fair quarter to the foulest practices that are, in the Saints especially, when they certainly know they shall die presently, viz. that no perpetration of sin and wickedness whatsoever, can separate those from the love of God in Christ, who have at any time believed in him.   

ANIMAD. upon Sect. 7.  
I never met with so many senseless and unsavoury Contradictions within so small a compass, as in this Speech: How can Mr. Love say that he will not judge his Judges, nor yet justify them, when as in the words immediately following, he must of necessity either do the one or the other: For, if he supposeth the Oath, for the sake whereof his Judges (as he saith) cut off his head, to have been justifiable or lawful, and they by the tenor and band of this Oath stood bound to do what they did in cutting off his Head, than he clearly justifieth them; if he supposeth either the said Oath to have been unlawful, or their Fact in cutting off his Head to have been besides, or contrary to this Oath, and that they had no Engagement upon them otherwise to do it, than he judgeth them. But the truth is, we can upon no better or more  account ease Mr. Love in the greatest part of things uttered by him in this Speech, then by conceiving that the words spoken by him, bear a far differing sense and signification in his understanding, from that which they bear in ours: For, what is it to judge in our sense of the Word, then to charge with Injustice, Unrighteousness, acting contrary to the Word or Laws of God? And whither Mr. Love doth not again and again, and seven times over (in this discourse) thus charge his Judges, I refer to his Friends themselves to judge and determine: Therefore in the ordinary acception of the word, Judge, when Mr. Love saith, he will not judge his Judges, he speaks besides the Truth: And though here he refuseth to justify them, yet when the Spirit of Ingenuity was upon him (as himself once and again professeth it was, in the Composure of his Narrative) he did fairly and fully justify them, as we have already heard, and is further manifest in the Narrative itself Printed herewith. By the way; of how sad and bleeding a consideration is it, that a man whose heart served him to be ingenuous in his life, should quench so Christian a Spirit, and suffer himself to be hardened at the time of his death. Besides, did he not fully justify his Judges in his last Petition to the Parliament, in these words: He humbly acknowledgeth that he hath so highly violated the Laws of the Commonwealth, as that thereby he hath rendered himself guilty of the Sentence of death justly passed on him by the High Court of Justice? The words immediately preceding these, are of a like import.   

ANIMAD. upon Sect. 8.  
I shall say little upon this Section, having already given notice how untruly and unchristianly he calls the Letter here specified, an insulting Letter. Yet to say, that it was written to him for such an end as here he chargeth it with, viz. To tell him that after he was dead something should be published against him, etc. as if this had been either the only or the principal drift of the Letter, is much more disingenuous. I presume there is no man that shall please to read this Letter (being since printed) but will acknowledge the drift and scope of it to have been honourable and Christian, and not unworthy the best and dearest Friend M. Love had.   

ANIMAD. upon Sect. 9, 10, 11, 12.  
M. Love here instanceth five Aspersions laid upon him in point of practice. As for those of Extortion and Adultery, I never so much as heard M. Love, and either of them, named together. I will not say that M. Love prudentially subjecteth himself to such aspersions, from which he knows he can sufficiently purge himself. But he that lieth under a suspicion of several Crimes, and is able fully to assert his innocency in respect of any one or more of them, gains an advantage hereby to make the purgation of himself from the rest the more creditable. Concerning Murder; neither did I ever hear this formally, or in the letter of it, laid to his charge; But that in his Communications with the King of Scots, and other persons of his adherency, declared Enemies to the State and Government of this Commonwealth, he was eminently and transcendently a murderer, hath been sufficiently proved against him upon oath, by many witnesses; yea his own Confessions in his Narrative and Petitions do not fall much short of such a proof. Therefore whereas (§. 11.) he traduceth those who charge him with the guilt of that blood, which hath been spilt in the present Wars between the two Nations; that they do by him as Nero did by the Christians, etc. (a notion suggested by the same spirit of Revenge unto his fellow Gibbons also) he deals by them as Potiphar's wife did by her servant Joseph, who being incontinent herself, accused him of incontinency to his Lord, because he refused to gratify her lust. M. Love, Mr. Gibbon, and the rest of their Association being desirous that this State, and those in present power amongst us, should condescend to their impolitic Principles and Humours, in admitting the Scotish King to a monarchical Throne over this Nation, and herein to own a Scotisb Superintendency over them and the Nation; and they refusing to comport with them in such their lusts and desires, and attempting by the best, and (indeed) the only means they had to withstand the said King in his claim to the English Throne, together with the Scotish Nation (his imperious and proud Abettors in this his Claim) upon this Account, and this only, Mr. Love and M. Gibbon charge the Blood that hath been spilt in the present Wars between the Nations, upon the State and present Powers amongst us. Let the world, if there be a part of it yet unbewitched and capable of judging, give Sentence, in case there be blood spilt between a company of Thiefs, and a like party of harmless Travellers by the way, upon occasion of an Assault made by the former upon the latter, whether the spilling of this blood be to be charged upon the latter or the former. Nor let any Advocate either for M. Love or M. Gibbon, think to justify them in their imputation of the said blood spilt, upon the State or men in present power, by pretending that they sent an Army into Scotland, and made war upon the said King and Scotish Nation, before they attempted any thing against this: For evident it was, and is, circumstances purporting hostility in that Nation against this, standing as then they did, that the warlike Preparations and Levies at this time on foot and hastened in that Nation, sorely threatened and endangered this; So that the war since breaking out between the two Nations, was not occasioned (or properly begun) by the English Army sent into Scotland, but by those Levies and formidable Preparations for War, which the Scotish King and Nation were advancing with an high hand, before the said English Army came amongst them: Nor is there the least colour or pretext of Reason to think, that in case the said Army had not entered the Scotish Territories, the War hereby might have been prevented; because the Scotish Nation was now big with this bloody birth, ready to cry out and to be delivered, when the said Army entered. All that can reasonably be imputed to the entrance of the English Army into Scottish quarters before their entrance into English, is & was, That Scotland by this means became the Seat of the War, which otherwise England must have been. It is the opinion and judgement of Civilians (generally) That men may lawfully make War when they fear, lest themselves should be warred upon. We ought not (saith Albericus Gentilis a learned Civilian in Oxford in Queen Elizabeth's days, we ought not) to expect present Force: it is more safe if we meet with that which is future; with much more to this purpose transcribed by M. Prynne in his third Part of the Sovereign Power of Parliaments and Kingdoms, cap. 14. where a judicious Reader may receive plenary satisfaction, not simply concerning the Lawfulness, but also the Necessity of the Parliaments sending an Army into Scotland, under such circumstances as then ruled. So that it was unworthiness of spleen and revenge both in M. Love and M. Gibbons (though they be both great pretenders to meekness and clearness of spirit towards their Adversaries) not goodness of Conscience that prompted them upon the Scaffold with this imputation against those whom they call their Adversaries, viz. That they are the men upon whose heads the blood spilt between the two Nations resteth. And as the high Priest with the chief Priests took it very heinously at the hand of the Apostles, that they should charge them with the crucifying of Christ; (Ye have filled Jerusalem, say they, with your Doctrine, and intent to bring this man's blood upon us:) So do M. Love and his fellows swell with indignation against those, who entitle them to the late bloodshed between the Nations, though their title in this kind be as unquestionable, as that of the Priests to the crucifying of Christ. It cannot upon any tolerable account of Reason be said, That had not the English Army entered Scotland, no blood between the Nations had been spilt: but it may upon a very lively and pregnant account be said, That had not M. Love, M. Gibbons, with the rest of the Conspiracy tampered the King of Scots into an Agreement with that Nation by solemn promissory engagement of themselves and their Party in England, to stand by him upon that condition, and by signifying unto him and his Party their disaffections to the present Government, this blood had not been shed. And this I have credibly heard to be the acknowledged soul-perswasion of one of the greatest and ablest parts amongst the Conspirators. The Conclusion here is, That both M. Love and M. Gibbon wash their hands from blood with very foul water, and which defiles them yet more, when they burden their Adversaries (so called by them) with that guilt which sticks so fast and close unto themselves, and is the fruit, not of the Ambition and Lusts of their Adversaries, but of their own.  
Whereas in purging himself from the Aspersion of Lying, he saith thus, I hope you will believe a dying man, who dare not look God in the face with a lie in his mouth, intimating, as if his being ready to die, was a bridle in his lips to restrain him from lying; the truth is, according to that principle of his (formerly mentioned) that he, who ever once truly believed, can never by any sin or wickedness whatsoever lose the love and favour of God; his being ready to die in conjunction with a persuasion of his Saintship, should rather be a temptation upon him to lie or commit any other wickedness, than an engagement upon him to refrain lying: For in case he were in hope of living still in the world, and should practise lying or any other sin, he had cause to fear, that though God would not cast him out of his saving Love for such practices, yet he might, and would severely punish him otherwise. But when a person of such a principle certainly knows that he shall presently die, he hath no ground to fear any punishment at all from God, for whatsoever he shall now either say or do, because death (according to the said principle) delivers him for ever out of his hand. Nor am I free from all Jealousy, but that the Principle I speak of had some malignant influence upon M. Love's spirit, in many of those unworthy strains and misdemeanours which proceeded from him at his death. Whereas he pleads to that particular indictment of lying, insisted upon by himself, That what he denied before the High Court of Justice, he neither afterwards confessed himself, nor was it proved by others against him; very possibly, in his equivocal sense of the words, denying, proving and confessing, that which he pleads may be true: But M. Love, had he been ingenuous when he was before a Court of Judicature, where the common and known Dialect of the Law useth to be spoken, and where critical and captious Formalities of speech are not expected, he should have denied only such things, which according to a Law-sense of the words used by him, he could truly have denied. Upon these terms he could neither have denied that he ever wrote Letter to the King, Queen, Church or State of Scotland; nor yet that he never received any Letter, etc. Because in the Law-signification of the words, writing Letters, they are as well said to write Letters, who are either advising or consenting to, or directing in the writing of them, as they who writ them with a Pen: And I presume, That if any man aspersed Mr. Love with the Crime of Lying, in this particular, by lying, they meant equivocating, and so used the milder term of the two in their Charge. But whereas he presently saith, That he came [meaning to die upon the Scaffold] only for moving for money for Massey, and for being present when Letters were read, etc. How notorious an untruth this is, hath been already showed; where we found Matters of a far higher Nature proved against him then these: But I cannot but tremble to meet with those words from his mouth, That for the things I am condemned, neither doth God, nor my own Conscience condemn me; When I compare them with words coming from himself, both in his Narrative and Petition a few days before; In his Narrative (as was formerly observed) he acknowledged once and again the Justice of the Parliament, in their Proceed against him: In his Third Petition, he professeth himself unfeignedly sorrowful for his violating the Laws of this Commonwealth: In his Fourth and last, he hath these words, The consideration whereof [speaking of the Grace of the Parliament in his Reprieval] melteth the heart of your Petitioner, and maketh him, after a more narrow search into his heart and ways, more deeply sensible then ever of his sin against God, and more sorrowful for his High Crimes and Offences against the Parliament in his late and great miscarriages, etc. Doth not God condemn sin committed against him, as well in Mr. Love, as in other men? Or was Mr. Love Antinomianized at his death, holding that God seethe no sin in believers? Or however, was Mr. Love's Conscience so desperately now hardened, as not to condemn him for high Crimes, and great Miscarriages? If his meaning were, That God had pardoned the sins for which he was brought to the Scaffold, and in this respect did not condemn him for them; or that his Conscience, notwithstanding these sins, did not condemn him for an Hypocrite, nulli fidian, or the like, the words were nothing but a mere delusion of the people.  
When he comes to wash off the aspersion of his being a man of a turbulent spirit, (§ 12.) How notoriously (and indeed senslesly) doth he prevaricate with his Cause in hand, doing like a man that should with an importune confidence assert his Chastity; and yet immediately commit the crime of Adultery in the very face of those, before whom he had endeavoured such a Vindication of himself? For who is a man of a turbulent spirit, but he that seeks and sets himself to divide between Rulers, and those that aught to live in subjection unto them, by alienating the minds and affections of the one from the other: Upon which, there must needs follow an interruption and disturbance of the Political Harmony and Accord in the State and Commonwealth? Or what course can be taken by any man of a most desperate Consequence, for the firing of the spirits of People, with Hatred and Revenge against their Governors, then to accuse them of Usurpation of their Power on the one hand, and with the Administration of it with Injustice and Cruelty on the other; and withal to labour to possess the people with a conceit, That God hath determined to cast them out of the possession of their Power with Ignominy and Shame? Or are not these words of Mr. Loves, Those who have gotten power into their hands by policy, etc. Words of this import, and conquently of as turbulent an inspiration, as a tongue set on fire of Hell (as the Apostle speaketh) could lightly utter? Is this Mr. Loves ingenuity, his meekness, his sweetness of spirit, his forgiving from his heart the worst of his enemies? If this be his forgiveness, what would his revenge have been? How true is that intelligence which we have from Solomon, The tender mercies of the wicked are cruel? Whereas the Cruelties (so called by Mr. Love) of just men, are tender mercies. Neither can the persons whom he so unchristianly traduceth, by any act whatsoever, express more Mercy, greater Compassion towards the many Millions of persons in the Land, then by cutting off evil doers from it by the Sword of Justice, such especially who defile it with Blood. But with what face could Mr. Love charge those in Power, to have gotten this power into their hand by policy; if by policy he means any thing dishonest or dishonourable unto them? Were not those, who now sit in Parliament, lawfully called to these places of trust by the people? Or was it any ways dishonest, or dishonourable in them, to keep their Covenant in bringing the Grand Delinquent and Incendiary of the Land to condign punishment? Or to dissolve that Government under the intolerable Oppressions and Vexations whereof the people of the Nation had now groaned these 500 years and upwards; wanting either the heart or opportunity until now, to break the yoke of so cruel a bondage? Or was it any policy in them, but what was most worthy men in those high places of trust, committed unto them by the people; when they clearly, and by sufficient experience found, That the House of Peers who had no Parliamentary Interest granted unto them by the people, together with some of their own Members, daily prevaricating with the common cause, and real Interest of the people, palpably bend in their Counsels and Actings, to have kept the Nation under the abomination of that Tyrannical Insolency and Power, from which it was now in an hopeful way of deliverance: Was it (I say) any unworthy policy in those now in power, to provide for the Liberties, Peace and Safety of the people, by discharging the one and the other from those places of Interest and Power, which gave them the opportunity of practising with so high an hand against them.  
Whereas they are charged to use their Power with cruelty, this is so broad-faced a calumny, that nothing need be said for their vindication from it: Magistrates are not therefore cruel, because they carry not the sword in vain, or because, being Ministers of God to take vengeance on evil doers, they fulfil their Ministry in this kind: Cruelty would be much more truly and justly chargeable upon them, in case they should carry the sword in vain, and suffer evil doers, Traitors, Incendiaries, Disturbers of States and Commonwealths, etc. to pass unpunished: And therefore, unless Mr. Love could either have produced some better ground for his charge of Cruelty against the State then his own sufferings, or else have evicted, not only the many evidences brought against him as an evil doer, but his own confessions also in this behalf, he had provided much better for his honour and conscience too, by leaving this charge to be levied by some son of Belial, who hath neither honour nor conscience to pollute.  
Whereas he undertakes to Prophesy, That those in Power will lose it with Ignominy; it is well for them, that as the wrath of man worketh not the righteousness of God, so neither doth the righteousness of God accomplish the wrath of man: But upon what account doth Mr. Love prophesy this hard prediction against the State? If God revealed it unto him, certainly it is a new light, and himself in the sequel of this Speech chargeth us to take heed of believing new Lights; it may be because himself had no more, whither wisdom orgrace, then to lose his Ministry with Ignominy, therefore measuring those in Power by himself, he conceived that neither would they have any more, then to lose their Ministry also upon the same terms: But I trust, the persons whom he ignominiously destroys with his prophecy, will by wisdom and faithfulness destroy the credit of his prophecy, and preserve themselves in Power with Honour whilst they live, and leave it with honour to their Successors at their death: It is most like that Mr. Love adventured his Reputation on this prophecy, upon a confidence, That his Reputation amongst unworthy persons was such, that rather than they would suffer him, though dead, to lie under the disgrace of a false Prophet, themselves would make him a true, by tracing his steps in seeking to d●●●st them with Ignominy of their Power. The seed which he had sown, both f●●merly in his life, and now at his death, he conceived was too spirituous and pregnant to rot under the clod, and that therefore he might be bold to prophesy the springing up of it after his death.  
He doth much more prudently, in referring himself to his Congregational and Domestical Relations, to have it decided by these, whether he was a man of a turbulent spirit or no: It is very probable that where he might rule the roast, and umpire in chief, he might be composed and calm enough: Doth the wild ass bray (saith Job) when he hath grass? or loweth the ox over his fodder? I believe, that had the State judged it meet to be as condescentious to his humours and desires, as it is likely the Relations he speaks of were, they should not have tasted much turbulence of spirit in him, at least against themselves: If he were alive, I would calmly put this Question to him, Wither the grief of his heart, which he expresseth for the division amongst God's people, was occasioned simply by the Division he speaks of, and not rather from hence, That all the Godly in the land would not so far reverence his judgement, as to conform & submit to it; I know no man, the desire of whose soul is not for Union amongst the Godly, upon such terms. I do in part believe him, That his judgement put him upon endeavours after all honourable and just ways for peace and love among the Godly; but I believe withal, That his Ambition and height of spirit put him upon many ways also in this kind unjust and dishonourable. His Principle (as he calls it) which teacheth him to declare against engaging to the present Power, and to term this A Combination, rather than a Gospel-Vnion, was affronted by a contrary Principle in him a few days before; as, viz. when (in his second Petition to the Parliament) he engageth himself to preserve the civil peace and welfare of the Commonwealth, and neither to plot, contrive or design any thing to the hurt of this present Government: A like engagement (and almost in the very same words) he maketh the second time in his third Petition. In his last Petition, he declareth it as his full resolution, That he will neither Plot, Contrive, or Design any thing prejudicial to the present Government, but will in his place and calling oppose any designs whatsoever, whether in this or the Neighbour Nation, that may tend to the ruin of this Commonwealth. Doubtless, in these promises and engagements (especially in the last) there is every whit as much comprehended, as can with reason be imagined to be contained or intended in that Engagement to the State, at which his Principle is so much offended; so that it is a plain case, that Mr. Love was as unstable as water in his Principles, and could at pleasure prostitute them, though not to the ambition or lusts of other men, yet to his own: His fear of Atheism and Popery coming into England, would be much more reasonable than yet it is, in case his Design of bringing in the Scotish King to the English Throne should prosper, it being much more likely that he would give his power to the Beast, as his Father, and many of his Predecessors had d●●e before him, then that those in present Power should do it: I shall not ch●●ge Mr. Love himself with Atheism; but those words spoken by him to the Sheriff, the occasion considered, Sir, I shall look God in the Face with what I say, have no enmity at all in them against that horrid impiety.   

ANIMAD. upon Sect. 13.  
In this Section M. Love gins the account of his Principles: Where first he pretends to bless God for that, which is notoriously untrue (unless he speaks Parables in plain words, and hath a meaning which I know not of) viz. That neither an High Court, nor a Bloody Scaffold, hath made him in the least to alter his Principles. His Principles now upon the Scaffold differ toto coelo, from what they were a few days before, unless he then owned Principles that were not his own (as we lately shown from his own words in his Petitionary Applications to the Parliament.) And what should alter them, but the Scaffold he speaks of, is above my Reach or Reason to conceive. If his meaning be, That his Principles are now, and formerly, the same Geometrically, i. e. Alike proportioned to his respective Conditions, now, and then; so that as than they were prudentially fitted to the exigence of his Condition, as than it stood, and are now fitted with alike Prudence (as he conceived) to his Condition as now it standeth (in a far different posture) I can believe him; But I do not believe that he had any desire to be understood in this sense by his Auditory, when he saith, That he still retains as vehement a detestation of a Malignant Interest as ever: Doubtless he doth not retain the same notion of Malignancy. The word is now of a more contracted signification with him, then formerly. Heretofore they were all Malignants, who assisted the King against the Parliament; Now, not all they, nor scarce the one half of those who assist him, are such; but only they that come to his assistance, not having on a Presbyterian Garment. If he had lived until now, he need not have put in a proviso to save in his Covenanting Brethren in Scotland harmless, from the suspicion of Maglinancy for assisting their King: For, whether it be the coming of their wisdom unto them, or the return of their Conscience, they have quitted his Assistance.   

ANIMAD. upon Sect. 14.  
Here he talks of a regulated Monarchy, and a mixed Monarchy. There is little less than contradictio in adjuncto, in both expressions. Lawmakers (I confess) in Monarchical States, have sometimes done their good wills to regulate Monarchy by Laws: Sed vetuere patres, quod non potuere vetare. Monarchies of the best Regulation by Laws, were yet as exorbitant in the Practic, and in the exercise of Monarchical power, as if they had been Ruleless and Lawless. A mixed Monarchy (in strictness of Speech) is as unproper as a compounded simple. But Mr. Loves judgement concerning the preeminency of a mixed Monarchy amongst Governments, is not of so much weight, as to counterpoise the lightest Argument in oppositum. His affection of hatred equally bend against Court Parasites, who would screw up Monarchy into Tyranny, and against those who pull it down to bring in Anarchy, is praiseworthy; Only I suspect (in the latter Clause) an evil eye of insinuation against the Parliament, as if he desired to infuse this foolish Faith into the people, That they pulled down Monarchy, not with any intent to set up a better Government in the stead of it, but to bring in Anarchy or Confusion. Whether he was at any time formerly for putting the King to death, or no, I cannot positively say; if he was not, he was an unhappy man to express himself, both in words and deeds, so like unto a man of such intentions as he did. He confesseth his judgement formerly was, and still is, for the bringing of Malignants, who did seduce him, and drew him from the Parliament, to condign punishment. But what if Malignants did not so much seduce him in this kind, as he them? who now deserve, and this according to the express letter of the Covenant, to be brought to condign punishment? They that best knew him, have often said, That himself was the head, and not the tail, of those Counsels, by which he acted against the Parliament. I know no alteration in the Cause, between what is now, and what it was at the time Mr. Love speaks of, unless it be in this; That the Parliament now, both with more Christianity and better Policy, causeth the Presbyterian Interest to contain itself in its own proper Channel, which before was like the River Jordan in the time of Harvest, when he overflows his banks.   

ANIMAD. upon Sect. 15.  
Here M. Love professeth that he dies with his judgement not satisfied to take the Engagement, and yet prays God to forgive those who subscribe it: What is this, being interpreted, but to pray to God to forgive those concerning whom he is not satisfied in his judgement, whether they sin or no? But as Paul, having first given this testimony to the Galatians, ye did run well, then expostulatingly demands of them, who hindered you that you should not obey (i. e. continue to obey) the truth? So let me first give this Testimony to M. Love, (as I have given it already, being furnished with it from his own Petitions) He did some few days before, run well, not simply in owning the present Government, but also in engaging himself home to it, and for it: and then expostulate with his friends (himself not being in a capacity to answer) who hindered him that he should not hold out in so good and commendable a race unto the end? He labours in the very fire to purge himself from the Crime (as now the Scaffold it seems had made it) of his late owning the present Government; but the fire he useth is purely elementary, and will not purge or burn: For if David and Hushai gave the Title of King to Absolom, there is little question but in a sense, and that intended by them, it did of right belong to him; Neither the one nor the other of them gave the title of King to him, until he was proclaimed King by the men of Israel, yea and was possessed of the royal city Jerusalem & the Throne; So that he was truly and properly King when the Title of King was given by these men unto him; though it is true, he came to be a King, and so to have right to such a Title, in a most wicked and treasonable way. So that both David and Hushai looked upon Absolom as a true King, though with usurpation, when they gave the Title unto him; and consequently did nothing contrary to their judgements and consciences herein. But M. Love it seems was not persuaded in his judgement or conscience, that the Parliament was the Parliament or Supreme Authority of the Commonwealth of England, when he gave these Titles unto them, therefore he sinned against his conscience in so doing: So that saying, That herein he did not wrong or cross his Principles, doth he not plainly imply that his Principles and Conscience thwart and cross the one the other? If he had any such Principle, which either led him or gave him leave to act or speak against his Conscience, it was a Principle of darkness and of death. If Calvin judged that the Title Christianissimus did in no sense belong to the French King, I know not who can excuse him in giving it unto him. And if the Subjects of this Nation did generally give the Title, Defender of the Faith unto Henry the eighth, knowing no sufficient ground why it should, or could with truth be given unto him, neither can they be defended or justified in giving it. But why doth M. Love insert or insist upon these words, In case of Life? Doth he suppose that the case he speaks of will alter the case of owning the present Government, from sin to righteousness? Or is it his Principle, That to save his Life he may do any thing whatsoever, and yet be blameless? But how doth he here toil and turmoil himself to salve the honour of his Conscience, only that he might reproach and calumniate the Parliament with the more authority & reputation, yet he that spent so much of his breath (which at such a time when he had so very little of it left, should have been precious to him) about vindicating his innocency in owning the present Government, though it was (it seems) as much against his Principles to own it then when he did own it, as it is now when he disowns it (no change, as himself professeth, being made in his Principles by the Scaffold) hath not a word, either here or elsewhere, to speak for himself, hath not a drop of water to wash off that foul stain and blot from his Conscience, which it contracted by casting dirt and mire in the faces of those, not only whom he had a few days before owned in the capacity of their Government and Authority, but to whom likewise he had publicly given a large testimony of Justice, Mercy, Wisdom, Gravity, of being the Elect of God, etc. yea and to whom he had publicly and solemnly promised and engaged himself, neither to plot, contrive or design any thing prejudicial to them, but to oppose any Design whatsoever against them. Doubtless neither David, nor Hushai, nor Calvin, nor any man either of Conscience or Honour, would have broken or falsified, especially so publicly and in the face of the Sun, such solemn Promises and Engagements made to persons in dignity, and to whom they had so immediately before given such large testimony of many worthy Endowments; and all this without giving the least account of such desultory and fedifragous' practices.   

ANIMAD. upon Sect. 16.  
It seems by the Contents of this Section, that Mr. Love's Principles stood fair for the Invasion of the English Nation by the Scotish Army, but fell foul upon the Invasion of the Scotish Nation by the English Army. This he declares against: unto the other he is silent, as consenting to it. All the world may hereby see, that his Principles were calculated according to the exigency of his Interest and Faction, and not for the service of Righteousness and Truth. For was not the Scotish Nation joined in the same Covenant with the English, wherein the English was joined with the Scotish? If not, the English made a very sorry Bargain in covenanting with the Scotish. If so, then suppose the Grounds and Reasons for the one Invasion and the other, had been but equal or the same, and that the English could give no better an Account otherwise of their invading (as Mr. Love is pleased to cloth a smooth Action with a rough garment) the Scotish Nation, than the Scotish are able to give of their invading England; yet the English Invasion of Scotland is much more justifiable or excusable, than the Scotish of England, in as much as the Scotish were first in the Provocation. But (as hath been lately proved) the sending of an Army by the English into Scotland, is every ways justifiable, warranted by the judgements and decisions of the best learned in the Civil Laws, who are very competent Judges in the Cause, being altogether unrelated unto the persons or Nations; Whereas there hath not yet been (nor indeed can there be) any tolerable Account given of the Scotish Invasion of this Nation: Besides what hath been formerly said, to take off whatsoever may seem unjust or hard, in the sending of an Army into Scotland by the Parliament of England, two things further may here be added: First, that presently after the Execution of the late King, they (the Scotish Nation) proclaimed their own King, King of England. Secondly, not content with this Usurpation over this Nation, they engaged themselves further to assist him in his Acquirement of the English Throne. So that when the English Army went into Scotland, there was no such thing in being as that Covenant between the two Nations, which Mr. Love speaks of; the Scotish having before this broken it in pieces, and trodden it under their feet, and so had absolutely disobliged the English from the bands or terms of it. But when he saith, ●hat because Scotland will not be a Commonwealth, they shall not be a People, doubtless in stead of speaking his Conscience, he spits out his Gall; For he could not but know that the English had no quarrel at all, took no offence against the Scotish, for choosing themselves to be a Kingdom rather than a Commonwealth; but because they would not suffer the English to be a Commonwealth, but would compel them by force of arms to be a Kingdom like to them, yea and to take a King of their choosing.  
For the Friendly Assistance Mr. Love speaks of, as given by the Scotish to the English, it was rather Assistance then friendly; For with that Assistance they gave they mingled much Hostility, behaving themselves like persons light-fingered, who when a well furnished house is on fire, are easily invited to assist in the quenching of it, and very possibly may do some service this way: but their eye is more upon booty, than service or assistance. However, if the Scotish have given assistance to the English worthy Mr. Love's Epithet, the English are not behinde-hand with them in that kind of courtesy. A friendly Assistance was very lately given to the Covenanting Party in Scotland, when they stood in much need of it by the English; and this not only without any covenanted hire, but also without any uncovenanted spoil or plunder. The Scotish were double paid for their Assistance, by the English: the English were royal, and gave theirs freely. I shall not disturb Mr. Love in his cleaving to his Oaths, Vows, Covenants, and Protestations; Nor do I marvel at all, that he should rather desire to die a Covenant-keeper, then live a Covenant-breaker: but this I confess I do more than marvel at; That this being his desire, he should be no more loyal and true to it, then both to live and die, not a Covenant-keeper but a Covenant-breaker, and this in the main and most important Articles of the Covenant, such I mean, which respect the Safety, Peace and Liberties of the Nation.   

ANIMAD. upon Sect. 17.  
His good wishes to the City of London, God perform; his fears may they vanish, as the grounds of them here expressed are (for the most part) empty and light. As to contempt of the Ministry; the number (I confess) of the children of this guilt, is too great, the Lord in mercy lessen it. Yet (blessed be God) it is not so great as the Arithmetic of Mr. Love's known principles computeth it. They are not all guilty of contempt of the Ministry, who do not honour every man that calleth himself a Minister, or that preacheth with the invisible Character of Imposition of hands upon him; The contempt of some, who look to be honoured as Ministers, may rather be matter of wisdom and duty then of sin. There are sundry kinds of Ministers, from whom men are commanded by God to turn away. Such as are Clouds without water, and full of fire in stead thereof, such as are raging waves of the sea, foaming out their own shame, such as ordinarily build hey, and stubble, and wood, in stead of silver, gold, and precious stones: the Judgements and Consciences of understanding men will not suffer them to honour; But Mr. Love here, according to the Politic Dialect of his Tribe, would fain have the neglect, which many Ministers very deservedly suffer, to be thought, not the neglect of their persons, but of their Function and Ministry, that so themselves may not be suspected as accessary to it; Whereas the certain truth is, that far the greatest part of that which he here calls the Contempt of the Ministry, is nothing else but a Rush growing out of the mire of the Ministers themselves. However, if Mr. Love made an estimate of the Contempt of the Ministry in the City of London, either by his own Parish and People, or by the view and bulk of his more usual Auditory, he had (I presume) no great reason to prophesy evil or danger against the City for that sin.  
What he means by Opposition against Reformation, is (I suppose) too well known, to be looked upon by men acquainted with the ways, methods and grounds of God's Judgements, as any thing much endangering the City in this kind. Opposition (I confess) against that Reformation of the hearts, lives and ways of men, which the Scriptures every where with all importunity press upon the Consciences of men, is a sad symptom of imminent danger to a City or People where it is general; But Opposition to that which in the Dialect of High Presbytery (which Mr. Love much useth) is termed Reformation, is little symptomatical in that kind.  
There is the same Consideration of his Covenant-breaking. There is a Covenant-breaking, which (doubtless) hath brought London much lower, than otherwise it should or needed to have been, and which, if not more repent of, will lay it yet much lower. But the Execution of Justice upon the late King, the Non-admission of the present King of Scotland to the English Throne, the Non-elevation of the Standard of High Presbytery, the Non-opposing of all that Mr. Love opposed, under the name and notion of Error and Heresy, the Non-forbearance of sending an Army into Scotland, which are sufficiently known to be meant by Mr. Love's Covenant-breaking; these are so far from being any ways prognostique of evil towards the City, that to men of free and sound judgements, they are auspicious, of a good and gracious presage.  
What he means by his General Apostasy, his Principles considered, I confess I understand not. He denies a possibility of Apostasy from any thing that is truly good or pleasing unto God: and how Apostatising from that which is otherwise, as from Hypocrisy, Formality, Lukewarmness or the like, should be of any ill abode or presage unto men, opposeth my apprehensions. True it is, that the City (as he saith) is a great Receptacle of Error, though, of All, I cannot say with him; But first, all that Mr. Love calleth Error, is not therefore Error, or proved to be Error because he so calleth it. Doubtless Mr. Love was not greater than Paul, and therefore knew but in part: Now he that knows but in part, is not competent to determine in whole. Secondly, A great part of those Errors with which the City is really polluted, call Mr. Love and Ministers of his Sect, if not Patres, yet Patronos; If he and others of his fellows did not broach them, yet have they drawn them forth, and given the City to drink. Thirdly, Another considerable part of them, are the legitimate Issue of his and their spurious Doctrines, and nothing else but the natural and express consequents of those unsound principles, wherewith he seasoned many. But I trust that the light of the Truth as it is in Jesus breaking forth daily with greater brightness, will scatter (a great part at least of) that mist of errors, which yet much darkeneth the City (though it be a Goshen, compared with any other City that I know, or have heard of, throughout the world) so that the errors yet resident in it, shall not be the ruin of it.   

ANIMAD upon Section 18, 19, 20.  
In these three Sections he commends himself in five particulars of spiritual advice unto the inhabitants of the City.  
First, He begs of them to love their painful and godly Ministers; but lest there should be error in personâ he presently informs them▪ that he means Presbyterian. If these were sometimes counted the Chariots and horsemen of Israel, and are now the great eyesore; I fear it is because they are turned to be the Chariots and horsemen of Aram. But to whom are they the great eyesore he speaks of? I suppose he means, to the State, and men in power. I confess there is ground enough for Master Love to suspect (I am willing to think that he useth the word know in the lowest signification) that the persons he speaks of are a great eyesore unto these men, and many others there being so much visible in many of them, which cannot lightly but offend and grieve the eyes of all beholders, whose eyes are not of the same constitution and temper with theirs. But the spirit of High-Presbytery is exceeding querulous and effeminate. If the State will not fulfil all their pleasure and gratify them in toto & in solido of all they demand, or expect, it presently casts them into fits of passion and discontent; they are men neglected and despised. Setting aside what hath been done to a few of the sons of this late Conspiracy against the State they have no ground at all from any measure they have received from the State, to judge themselves any great eyesore to it. I know not what they would have more from the State, than what they have; unless it be, All things under their feet. When he tells them, that ten of their godly Ministers are taken from them at one blow, I know not how he will make up his account, unless he reckons himself for more than the one half of them. As for those who fled from them, when none pursued them, but their own guilt, he cannot upon any competent account of truth number these amongst those, that were taken from them by others. But what blow was it, by which so many were taken away from them, as were taken? Or who gave this blow? When God cast off the ten tribes he imputes it to their Idolatry. Thy calf, O Samaria hath cast thee off▪ Hos. 8. So when He and the Jews were parted, or separated the one from the other, He imputeth this separation to their sins, Your iniquities have separated between you and your God, Esa. 59 That which in punishments justly inflicted, is afflicting, or destroying, is not to be charged upon the Judge, but upon the offence and crime committed. Upon this account the blow, by which Mr. Love tells the Citizens of London, that so many of their godly Ministers (verbo sit venia) were taken from them, was not given either by the Parliament, Council of State, or High Court of Justice, but by their own ungodliness, and treasonable practices against the State and Commonwealth: these are they which have taken away so many of their Ministers at once. These Ministers were no ways necessitated to practise that evil, which they did; but their Judges were necessitated in point of Conscience, and by the command of God, to inflict that punishment upon them which they now suffer for their evil; therefore this punishment is not to be imputed to their Judges, but to themselves, and their own miscarriages.  
2. He exhorts the said persons of his present address, (the Inhabitants of the City) That they would submit themselves to Church-Government, which would lay a curb and restraint upon their lusts, telling them, that it is a golden and easy yoke, etc.  
The exhortation (in general) is weighty and worthy by all men to be received: Church-Government, as the kind, and constitution, together with the administration of it, may, and aught to be, is of a most Sovereign virtue and import for that great end he speaks of: But that Church Government which Mr. Love intends, at least as far as the Christian world hath had the trial of it hitherto, in such administrations of it, as it hath found amongst men, hath given but a very slender testimony of any such heavenly virtue or vigour in it. Hâc non succ●ssit: aliâ aggrediundum est viâ.  
3. He admonisheth them to take heed of Doctrines that come under the n●tion of new lights: If by new lights, he means Doctrines brought into the world since the completing of the Scriptures, and which cannot by a legitimate and clear descent derive their pedigree from these, the admonition is wholesome and grave; but if by his new lights, he means all such Doctrines or Tenets, which have not received countenance or approbation from the generality of Ministers of a later Edition, and since the times of Luther's and calvin's Reformations, his advice is indeed artificially calculated for the Meridian of high Presbytery, but very disserviceable to the advancement and growth of Christianity.  
4. He exhorteth them to bewail their great loss in the taking away of so many Ministers out of their City; and then recounting the number of them, finds them, if he mistakes not, ten; under the covert of such an exception or reserve, he might as truly have said, they had been twenty. He speaks of some, as being in banishment. Those of them in this condition, were adjudged thither by no other Judges than their own Consciences. When the City of refuge is sought unto, it is a sign that there is blood shed, and that there is some avenger of blood that follows the chase. The Ministers he speaks of, he doth the rather lift up unto heaven, with those glorious Eulogiums he bestows on them, that so he may cast those so much the deeper into hell in the people's thoughts, whom he would have looked upon as the Authors of their taking away. But the Malefactor, as hath been said, not the Judge, is the Author of his sufferings: If they were lights, they were far more burning than shining, but with an un-hallowed fire: if Stars, stars they were of a very Malignant influence upon the State where they lived, and in their Conjunction, made a very dangerous and fiery constellation: Those of whom (as the Scripture testifieth) the world was not worthy, were a generation of men of another spirit, holy, humble, and harmless, were content to suffer from the world, to do the world service. Mr. Love's men are a generation that must have the world bow down unto them, and lick the dust at their feet, to strengthen their hand to do them service: neglect from men, is as the shadow of death unto them.  
5. (And last) He gives them a brief Item, to take heed of being forward to engage in a war against their godly Brethren in Scotland. If these godly Brethren in Scotland had not been forward to engage in a war against them, the Counsel had been Christian and prudent. But inasmuch as these godly Brethren first engaged in a war against their godly Brethren here, (as hath been formerly showed) it is no point of Christianity or prudence to demur upon a course of defence, or of prevention of the mischief.   

ANIMAD. upon Sect. 21.  
There is a red thread of revenge against the Parliament and State, struck quite through this farewell piece of Mr. Loves to the world, from the very beginning to the end of it, visible enough (and indeed, too much) in every Section, which creates a sad jealousy with me, left his fi●●s Architectonicus, his predominant end in his last address on earth, was to have the men in present Power under the hardest and most hateful ●●●●ment with the people, that he could imagine or devise. In many passages he hales in by head and shoulders such things, which a man cannot tell how or why they should come there, but only to asperse the State, and to envenom the spirits of the people against them. In these his Applications to the godly Ministry (as he terms it) of the City, he doth his best to make them believe (for he affirms that he knoweth it) that they are maligned and threatened; and this the people must conceive to be by the State: yea, and the cause and ground hereof must be supposed to be for setting themselves against the sins and Apostasies of the times, for his faithfulness wherein he himself had procured ill will from men. Poor man! Doth he call his sin against God his high crimes and offences against the Parliament in his late and great miscarriages, for which himself confesseth (in his last Petition to the Parliament, as was formerly showed) that the Sentence of death was justly passed on him by the High-Court of Justice; doth he (I say) call sin against God, high crimes great miscarriages his faithfulness in setting himself against the sins and Apostasies of this present age? I confess if these were his faithfulness in that kind he speaks of, it was his faithfulness that procured him the ill-will of men. If such notions and conceits as these were the foundation of that abundant peace of his Conscience, and which he saith he hath with God, and with which he dieth, I fear he may be too truly compared to the foolish builder, who neglected the rock, and built his house upon the sand; which soon after fell, and great was the fall thereof. But to persuade the godly Ministers of his present address, (together with the people) the more effectually that they were certainly maligned and threatened, he will needs (upon this account) lift up a prayer for them, in the words of those Christians, Act. 4. 29. And now Lord behold their threaten, and grant that thy servants may preach the word with all boldness. But is not this an horrid profanation of the sacred Ordinance of Prayer, and of him that hath appointed it; to represent persons unto God as guilty of such crimes whereof he knows them to be innocent; especially when he also that prayeth, hath no tolerable ground to judge them such▪ as they are represented by him unto God in his Prayer? What ground or colour of ground, had Master Love to accuse the Parliament or State before God of threatening the godly Ministers of the City for preaching the Word of God? What Minister did they ever threaten upon any such account as this? Possibly such Ministers▪ s who in their preach have turned the good Word of God, and Gospel of Jesus Christ, into firebrands of Sedition, into scurrilous and bitter invectives against those, whom God hath set in Authority over them, who in stead of lifting up their voices like Trumpets, to make the people to know their abominations, have lift them like Trumpets to provoke and animate them to commit abominations; possibly, (I say) such Ministers as these they have discountenanced in such ways of impiety and profanation of the Word of God as these.  
His persuasion that the Presbyterial Government makes most for purity and for unity throughout the Churches of the Saints, the experience which the world hath had of this Government in those places, or Churches, where it hath had its throne, doth not much countenance or confirm: but I shall not here counterargue it. Whereas he begs of the Ministers that they would keep up Church-Government, and had only added, and not intermeddle with the Civil-Government of the State, his advice had been both Christian and seasonable.   

ANIMAD. upon Section 22.  
I will not say that Master Love here freeth all the Ministers in the City, those only excepted who are already discovered from having a hand in his business (he dislikes, it seems, the word Plot) in such a sense, wherein not long since he freed himself, from whatsoever was not, or could not (as he thought) be proved against him. I judge it not improbable, but that the Ministers of his exemption may be free from all interposure of particularities of advice for the driving on M. Love's design (this word he owns in one of his Petitions though the word Plot, grates upon his spirit) yea (possibly) they may be free in respect of the knowledge of the particularities of the method, and transactions, by which the Design was carried on and ripened from time to time, by the Arch-Contrivers: such works of darkness are in danger of coming abroad into the light, before their time, and so to mischieve or destroy the workmen, in case the number of those, who either shall meet frequently for the managing and forming of them, or to whom the particulars of them shall be imparted, be too great. It is seldom seen, but that that which is known to many▪ soon after comes to be known unto all. Yet I believe there is hardly any Minister of the Presbyterian persuasion about the City, but knew well enough that there was Scotch-Ale in brewing, and that Master Love and his Complices were not asleep as to their Interest and cause. Yea, and that from time to time, though they could not call Master Loves Design by its proper name, yet they prayed hearty in general and covert terms for the prosperity of it. But Master Loves Conscience now upon the Scaffold, tells him (it seems) a quite contrary t●le, to what it told him a few days before. When he was a Petitioner to the Parliament for his life, his Conscience told him that he had Sinned against God, that his late miscarriages were great, his crimes and offences against the Parliament, high, etc. But in the interim (it seems) the Rabbis of his Conscience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been with him, and shined a new light into him. About the entertainment whereof, had he followed his own Counsel directed unto others in the like case, (formerly mentioned) and had taken heed of receiving it, it had been much better and safer for him.   

ANIMAD. upon Sect. 23.  
What M. Love gives in honour to his Congregation, I shall not take from them: Only what he gives unto himself in this kind, as, 1. That he should never have parted from them had not death parted them: 2. That he submitteth unto death with all Christian meekness, etc. I make some question whether he had right to give it, or no. For, he that had parted from one Congregation upon a far different occasion from that of death he speaks of; why might he not, his judgement remaining the same touching a lawfulness of parting, have parted from another, and another after that, upon a like occasion? Men may be confident of their present intentions and purposes: but to prophesy of their future, is to run an adventure. But whereas he professeth his submission unto death with all Christian meekness, I leave him to be judged out of his own mouth, in this very discourse, wherewith he hath avenged himself on his Judges, whom he calls his adversaries, to the uttermost.   

ANIMAD. upon Sect. 24.  
In the beginning of this Section he professeth his desire to justify God, and to condemn himself. A Christian and worthy profession! But that which he professeth a desire to do, he doth very faintly, and by halfs: But that which is contrary to what he desires, as he saith, to do, he doth vigorously, and with his might. In his justifying of God, he is very general, and faint: and yet more general and superficial, in condemning himself. But in the justifying of himself, and condemning others, he is enlarged beyond his line. For the justifying of God, he saith only, that he is righteous: in the condemning of himself, he saith no more, but only, I have sinned, (which the most innocent and righteous person under heaven may say truly.) But for the justifying, and commending of himself, with a mixture of insinuations against others, how copious and eloquent is he? First he saith, his blood shall not be spilt for nought; wherein he makes himself equal with the Saints he mentioneth from the Psalm. 2. That he may do more good by his death, then by his life: which, though it may be true enough in a sense little to his honour, yet in his notion must imply, either that his Oration, which he was now uttering, was so effectual and full of power, that many of those that heard it, would either be converted, or else much edified by it; or else that his dying with so much courage in such a worthy cause, as he was now to suffer for, would make others confident in the further maintenance and prosecution of it, whereby God should be much glorified. 3. He sings over his former note of confidence, I bless my God, I have not the least trouble, etc. I die with as much quietness of mind, etc. By which he doth not only commend himself as one of the firstborn sons of Faith, but farther insinuates the goodness and justifiableness of his cause, whereby the people may be the more incensed against his Judges. 4. He saith, that he sees that men hunger after his flesh, and thirst after his blood, which hastens his happiness, and their ruin, etc. wherein at once he justifieth himself in the highest, and condemneth others proportionably. 5. He saith, his blood is innocent blood; (is this to condemn himself, and not plainly to condemn others by his self-justification?) 6. He saith, that his dead body will be a morsel, which he believes will hardly be digested, and that his blood will be bad food, etc. What are these but Rhetorical flourishes of his own righteousness and innocency, full of reflection upon his Judges, as men that had sinned with an high hand against the peace and safety of the Commonwealth, by sentencing him to die.  
7. (And last) that he may proclaim his innocency, as well in the Negative, as Affirmative, he saith, Mine is not Malignant blood, though, etc. was Mr. Loves desire to condemn himself, in speaking these things; or are they the words of a man taking shame unto himself, and justifying God thereby: The truth is, he hath condemned himself by speaking them, all along calling evil good, and good evil, putting darkness for light, and light for darkness, bitter for sweet, and sweet for bitter, stumblings and mistakes of a very sad import, so near the threshold of death.   

ANIMAD. upon Sect. 25.  
In the beginning of this Section, he seems (in part) to repent of the former, but his words are of no good consistence. He proves God to be very just, by this, that his prison was not his Hell, etc. inasmuch as he had deserved it. This is an argument to prove him gracious, or merciful; but that men have not in punishment, what they have deserved in sin, hath no face of a proof that God is very just. If Mr. Love had here also stood upon his Justification, and said, I have not deserved it, his Argument had been more congruous, though the Sentence more culpable: yet in the sequel of this Section also, he resumes his sweet morsels of self-justification, and self-commendation, and puts them again under his tongue. Here he assumeth the honour of Martyrdom unto himself, Whatsoever men judge of me, I am a Martyr too. I have read that Petilian, against whom S. Augustin wrote, canonised judas for a Martyr 
* Donne. Pseudoma●●. ca 2. : and that the Circumcelliones, whom the same Author likewise mentioneth, were very earnest with those they met, to kill them, that so they might be accounted Martyrs 
† ●●●teol. Hae●●s. l. 3. c. 19 . And therefore to that demand of Mr. Love, What should a dying man be proud of? answer may be, that a dying man, especially touched with a spirit of vainglory, may very possibly be proud that he shall die a Martyr, and enjoy the honour of such a death afterwards. Neither is there any great weight in these glorious expressions▪ Welcome Scaffold, welcome Axe, welcome Death, welcome Block, welcome all, because it will send me to my Father's house, considering that one of the worst of the Heathen Emperors died with these words in his mouth,  puto, Deus fio, i.e. Me thinks I am even now ready to be made a God. We gave (upon the first Section, as I remember) a more particular account by what wind Master Love might very probably sail into that Port of Confidence, wherein we here find him; and yet make Shipwreck too in the Harbour, in case he were not the more circumspect. But Master Love must the rather be a Martyr, that so his Judges may be persecutors. Their defamation to the people, is an Oar that he plies hard upon all occasions. Witness the words a little preceding those last recited: Would I have renounced my Covenant, and debauched my Conscience, and ventured my soul, there might have been more hopes of saving my life, etc. Unworthy man! who required of him, either the renouncing of his Covenant, or the debauching of his Conscience, etc. in order to the saving of his life? Or if he calls either the disowning of his late treasonable negotiations with the Scotish King, Kirk, and Nation or the owning of the present Government, either a renouncing of his Covenant, or a debauching of his Conscience, or the venturing of his Soul, he voluntarily and freely of himself did all these (as hath been showed over and over from his own Narrative and Petitions) for the saving of his life. And what he should further mean by the renouncing of his Covenant, debauching etc. I confess I understand not, unless it should be the taking of the Engagement imposed by the State. But that he voluntarily and of his own accord engaged himself (in his last Petition to the House) to do all things required, that are lightly imaginable to be required, in that Engagement, was likewise formerly proved from his own clear and express words. Nor is the taking of the Engagement in that formality of words wherein it is recommended by the State unto the Nation▪ any ways inconsistent with the Covenant, no not in any literal or Grammatical sense that can be put upon it: nor needs any man either debauch his Conscience, or venture his soul in the taking of it. I fear there are more Consciences debauched, and souls ventured, by the refusal, then by the taking of it. By the way, if Master Love had ventured his soul, whether by taking the Engagement, owning the present Government, or the like, it is a demonstrative Argument▪ according to his principles▪ that he neither was a Saint nor one of the Elect of God, because the souls of all such are out of all possibility of miscarrying.   

ANIMAD. upon Sect. 26.  
In this Section we have little observable, but only further inculcations of his courage and confidence in the face and presence of Death (as if he were jealous the people would not believe him at this point, without much importunity of Assertion) together with some more gentle insinuations then formerly of his Innocency; only the last clause here is very remarkable, God will judge all men, I will judge none: When he saith that He will judge none, doth he not retract and cancel all the hard say formerly uttered by him, wherein he had judged and condemned his Judges and the State? But welcome Repentance, though at the Eleventh hour of the day.   

ANIMAD. upon Sect. 27, 28.  
The heart and strength of these Sections also, is of the same Argument with the former; he displays the Banner of his Confidence yet again and again before the people: Those Expressions, Though men kill me, they cannot damn me; though they thrust me out of the world, etc. are of a Suspicious interpretation, That Mr. Love was not yet perfectly recovered out of his fit of Passion: The denial of Power, in such cases, as that wherein he now speaks, usually supposeth a will or disposition to do that, for the doing whereof, power is wanting. Nor doth he say much either for his own comfort, or for the edification of the people, in saying, That the men who kill him (I suppose he means, who by the Sword of Justice take his life from him, which is very unproperly termed killing) cannot damn him. For first, questionless all the people very well knew, That men could not damn him: Therefore the saying turned to no account of Edification unto them: Nor secondly, was it much for his own comfort, that the men he speaks of could not damn him; because had they had such a power, he had been in never a whit the more danger from suffering from them in that kind, there being not the least inclination or will in them to make use of such a power, in case they had had it. As they that die in the Faith of Jesus Christ, are in never the more danger of being damned by God, because he hath power to damn them; That justice, of which the men Mr. Love speaks of, were Ministers appointed by God, required only his natural life from him: And far was it from the hearts or thoughts of the Ministers hereof, to require more: Nay, had not Justice very importunely, and with a loud voice called and cried unto them for that life of his, which is now taken from him, far had they been from taking or desiring it. So that it was but a very Unchristian strain of Mr. Loves exulcerated Spirit against them, to say or insinuate, That they hungered after his flesh, and were thirsty for his blood: And much more to intimate, as if they had a mind or will to damn him, in case they had power. Was it either Christian or proper, for Mr. Love to sanctify himself unto prayer, especially being now to pray his last, by taking such words unto him as these? How importunely, and with what overweeningness of conceit of his own worth and excellency, he transfers those words of that Great Apostle, 2 Tim. 4. 6, 7. upon himself, I shall not stand to argue. And with what truth he could say in the Apostles sense (wherein doubtless he would be understood to speak) I have kept the Faith, I leave to his Great Lord and Master, both his and mine to determine.   

ANIMAD. upon Sect. 29, 30.  
In these two Sections Mr. Love commends by Prayer, both himself and his own Soul, as all others whom he judged it meet to pray for, unto God. In a great part of this Prayer, and of the particular Requests made therein, I apprehend nothing but what is savoury and Christian. I trust that these words towards the latter end of this prayer, Lord hear, pardon all his infirmities, wipe away his iniquities by the blood of Christ, etc. carried in them an implicit Repentance, both of that sin against God, of those high Crimes, and late great miscarriages against the Parliament; for which (as himself a few days before this Prayer, confessed) he was justly condemned, as likewise of all those most untrue, bitter and Unchristian invectives uttered against the Parliament and State in this Speech upon the Scaffold, together with all the rest of the sins of his life. And when in his last Petition, he prayeth to be received by God, pure, and spotless, and blameless before him in love: I trust he prayed not to be received by God as any other person, than what he really and in truth was; and consequently, That he was blameless in love. If so, then was that spirit of spleen and Unchristian bitterness, by which he spoke so many unseemly things against those, who little deserved it at his hand, in the foregoing Speech, by this time vanished and gone out of him; And indeed it was now high time to cast him out, because there had been no entrance for Mr. Love into his Father's house (he speaks of) in his company: When he saith, That he had made God his Hope and his Confidence from his youth up, I wish that his heart did not deceive him; It is not lightly possible that men should labour so in the fire, as Mr. Love did, to promote or uphold a carnal and worldly Interest, who truly make God their Hope and Confidence. As in his zeal for God, and for the bringing of the souls of men to heaven, he was equalised, if not exceeded by the Jews in Paul's days, and by the Scribes and Pharisees in our Saviour's, (who compassed Sea and Land to make one Proselyte) so was he also in his glorying or boasting in God. Foundations, not Buildings or Superstructions, are the great Oracles in Religion to be consulted about the Spiritual Estates of men. After he had gloried this great glorying in God, Lord, thou hast settled this persuasion in my heart, That as soon as ever the blow is given to divide my head from my body, I shall be united to my Head in Heaven, he prayeth thus, O blessed Jesus, apply thy blood, not only for my justification unto life, but also for my comfort, for the quieting of my soul, etc. And again, Hear the Prayers of all thy people that have been made for thy servant; and though thou hast denied Prayer, as to the particular Request concerning my Life; yet let herein the fruit of Prayer be seen, That thou wilt bear up my heart against the fear of death. If the former glorying had succeeded these Petitions, and not gone before them, the consistence between the one and the other, had been of a better and more easy Interpretation. When he prayeth for his Covenant-keeping-brethrens in the Kingdom of Scotland, he prayeth for a Generation of men that is not, Covenant-keepers being several years since perished from amongst the Inhabiters of that Nation: Covenant-takers are here generally metempsychosed into Covenant-breakers. His Petition, To make England and Scotland one staff in the Lord's hand; The Lord, I trust, will shortly perform. That he should pray so particularly for men of a Foreign Nation, and for a Brother of remote Blood (though of near relation in guilt) and not once mention in his Prayer, his nearest relations in Nature, Wife or Children, especially having brought them into an afflicted and sad condition by his Miscarriages, was the observation of some sober men present, not without offence.   

ANIMAD. upon Sect. 31.  
I have nothing to Animadvert upon this Section, but only that which helps me to hope the better of his present Condition; as viz. That I perceive no breathing at all herein of that evil spirit of Wrath and Discontent, which had wrought so effectually in him until his Prayer (in the two last Sections) and the more immediate approaches of Death. The departure of this spirit from him, before his own, is a ground of good hope, That this latter shall not be sent thither, from whence the former came.    
FINIS.