INNOCENCY AND THE Blood of the slain Soldiers, and People, mightily complaining, and crying out to the Lord, and the People of the Land, Against those Forty Knights and Burgesses, or thereabouts, that sit in the House of COMMONS.  
For the violation of our Capital Fundamental Laws and Liberties, and those Capital Obligations mentioned in this my Letter, in capital Letters.  
Or a LETTER to an Eight year's SPEAKER of the House of COMMONS.  
By Cap. William Bray, from his endurance, illegal, un-Christian, and cruel Gaol in Windsor Castle.  Exod. 5.21. And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord (I know my unrighteous power and force) neither will I let Israel go. 
London, Printed in the Year 1649.   

A LETTER To an Eight year's SPEAKER OF THE House of Commons.  
Master Speaker,  
I Did determine in resignation to the will of the Lord, not to write unto your House any more; but the Lord doth make it free, to make you the more inexcusable, and also with this peradventure in my own reason, That God may change your spirits; and since, I have intelligence, as if there were an Act styled, Grace coming forth from your House, unto the Levellers and Prisoners; therefore, now I am free beyond my own expectations from you, and intentions in myself.  
It is said in Scripture, Isaiah 14.20 That the seed of evil doers shall never be renowned; the good people of the Land had certainly reason to expect, That you that have destroyed, and dishonoured others for injustice, should walk in the path of renown yourselves; whether you have done so, let the whole world judge; yea, whether you have done so since you have cut off the King, let the world judge.  
I have read, That there was a Temple of Honour among the Romans, and before it a stately Porch, dedicated to Virtue; to notify, That in that Commonwealth, there was no hope of Dignity, but to tread in the path of desert. And Aristotle discoursing of Honour, makes four parts thereof; the first of Rich●s, the second of Blood, the third of Learning, the fourth of Virtue; and to the two last, he doth describe the first place of true Gentry, and one speaking thereof, saith, Because Boors may be rich, and Rakebels may be of ancient blood; but Virtue and Knowledge cannot harbour, but where God and Nature hath left their Noble endowments; but you would have the world think you are Christians, which is a name, that hath its denomination from that unction of the Spirit, and yet you walk beneath the Law of Nature: Are you honourable then?  
And Aristotle discoursing of Temperance and Fortitude, saith, That Temperance is a Virtue whereby a man governs himself according to Law, and that Fortitude is a Virtue by which a man carries himself honourably, and according to the Laws in time of danger.  
And I remember that the Parliament always told the King, that if h● would subscribe to the L●ws and Liberties of the people's peace and safety, they would make him a most glorious King by which I do infer, there is no true honour but in that way, yet what occasion do you give to the King's party to say, would these have been faithful ●o the King, that are perfidious to their own friends, and destroy them in their Liberties contrary to the Laws of God, Nature, and the Nation? the King had ground to suspect them, they will say.  
Magistracy when they act by the rules of th' it own wills, they do not act as Magistrates but as Tyrants so King James his Speech to the Parliament at White H●ll 1609 and the first part of the parliaments Declarations, 150. And Dr. Stoughton in his Bo●k of Sermons Preached before King James, speaking of wicked Magistrates, says, Th●y ●ill by Authority, and y●t ask● the people's money for th●ir pains.  
God never constituted Authority, but gave precepts and bounds to that authority, 
I●a. 30 18. Is●. 6● 8. Psal. 82.61. Exod. 18.21. and 23 26.8. Deut. 1.16.17. and 16 19 & 25.1. 2 Chron. 19.6.7. I●a. 1.23, 24. J●r 5.28, 29 & 22.16, 17, 18. Amos 5 12. & 6.12, 14 M●ca. 3.9.11 Z●c. 8.16, 17.  as I declared to you in my Letter, D●ut. 16 17. and in nine other places of Scripture there recited, but they that care not for one, will not care for nine; besides, there a●e many more that I could recite; Personal Authority or Magistracy are especially bounded by just Laws, and they are to do unto others, as they would have others to do unto them, fo● this is the Law and the Prophets, as Christ saith not to deal unjustly, as they would not be dealt unjustly with; not to commit murder, as they themselves would not be murdered: Adomb●z k found the righteteous God, a just executioner of the Law of like for like upon him, th●eescore and t●n Kings having their thumbs and great to●s cut off, gathered their meat und r my table; As I hav● done, so God (saith the Pag●n) hath requited me, and Jam. 2 13.  
And Mr. Solicitor St. John said in Parliament, (of King, Lords, and Commons) against the Earl of Strafford, That an Arbitrary man is an Achan, a miserable accursed thing, etc. And my Lords, saith he, Frustra legis auxilium inv●cat qui in leg●m committit; ●or he that will not suffer others to have Law, why should he have any himself? why should not that be done to him that h● would have done to others, and calls Arbitrary men V●●●mine, Polecats, Foxes, Wolves, B●asts of Prey; (Personal Gov rnment is to k●ep Vermin, Polecats, Foxes, Wolves, Lions, etc. f●om devouring, but not to b● such themselves) and, saith he, it was never accounted cruelty or foul play to knock Foxes and Wolves on th● head as they may be found, because, saith he, they be beasts of pr●y: O Lord, what a thundering zealous Common wealth's man was this then to preserve the people from spoil?  
Mr. Pym said against the Earl of Straffo●d, Th●re Arbitrary and unlimited power is let up, a way is open f●r th● security, advancement, and encouragement of evil, and those that will be instruments of any unjust commands, and that those that make a conscience of the Laws and Liberties of the people are unpassible for employment and subject to much jealousy and danger.  
And the Army in their Declarations and Grandees, peculiarly when they ●end and ear a Parliament to pieces, th●y bring Justice and Righteousness in the mou●h, page 10. complained, That the friends to the Nation and them, were dragged to Goals, [but now a Goal, and an illegal one too, is my por●ion] That the Commanders that did not stand fast in their integrity should be marked with a brand of infamy for ever, as traitors to their Country, and enemies to the Army [but now they have the power, no Traitors] June 9 p. 14. The, glorious administration of Justic●; without Justice no comfort of life [or so much as life itself but according unto the pleasure of some men, ruling merely according to will and power, but now power in them used worse, is not the same] Pag. 39 40.41.42 That Justice and Righteousness than was one of the witnesses of God [then it is now the same] That they were no Emissary A●my, hired to serve any Arbitrary power of State [but their Arbitrary power of State] That th●y were sensible of complaints, Arbitrariness, Oppressions, and Injustice [but now a man cannot have Justice from these they have left in the House [for them] That they would not have an absolute or Arbitrary power f●und in any] could not wish to have it in any whom they most confided in, or who should appear most of their opinion and Principles [is this truth?] That they were for Parliamentary authority rightly constituted [when will it be performed, when they please, or when the people please?] ●nd that they should not be during pleasure, or hav● an unlimited power, and so an advantage to perpetuate injustice without end or remedy [but now the party they left, must] Pag. 61. that a liberty of d●ss●nt● should be in the House of Commons, that the people might see who was faithful [I wish we had the Grandees Speeches Printed to the Nation since they made such a purge● that the Priuledges of Parliament should not be extended to private wrong, or public ras●h●● [but their power and privilege may extend to private and public wrong without control] because Parliament Privileges as well as royal Prerogative may be perverted and abused [but theirs not] Charged several Memb rs, that they invaded, infringed, and indeavour●d to overthrow the rights of the people, and obstructed Justice, to the damage of many Commoners [if so then, is it not much more now?] And their last Remonstrance from St A●bans, pag. 10. Cried out the people w●re mad● to depend main●y upon the King for all [and are not the people made to depend upon them for all, whether Justice or no Justice] that his Interest was made necessary to all, that other pretences were but made use of to serve his ends, end to make an easy way to set up him and his Interest above all [let rational m●n judge whether their practice is not so.] Page 16 17. That no Common C●un● l or Parliaments should check him; [Dare the Parliament check him when I cannot have a hearing against him?] that all orbitrary powers might be exercised at pleasure by himself, and such as he pleased to d r●v● the same unto [do not the Grandees tread in the same steps aboundingly?] that snares and chains were laid upon conscientious and zealous men to countenance blind reverence of persons sit for Popery and Slav●ry [is not the Generals etc. end the same according to his works?] p. 21. rending it a b●and of dishonour and infamy in him, to pr●f●r such a● had a mixture of ambition and v●in g●o●y, ●●ndring them fit to 〈…〉 a●d greatness for the enjoying some share therein to th●mselv●s [are not such m n ●hei● only d●rling●▪ witness their actions;] for me to spe●k to these more than golden words, is but A●ram in●o ma●● are.  
Oh then ●igh and mighty God and Judge! Judge thou the cause of thy people, remember the blood that hath been spilt for our Laws and Liberties to purchase our peace and safety And ●ir. Solicitor ●eok, your Orator, in his bo●k st lled K●●g Charles his Case, which will be an everlasting monument against you, if you continue to walk unjustly, p●g▪ 3● saith he, the King deported himself as a God, and saith he, innocent blood will more than twelve legions of Devils, (do not they deport themselves as Gods when they act as living above Law?) Do you do justice that you might live unjustly? did you cut him off to send him to be accountable to God, that would not be accountable unto man, that you might live here in the same principle and practice as unaccountable unto men? would it not be just with God if you tread in the same paths, to inflame and raise up the spirits of your brethren the Commoners, to make you accountable unto God also, Are not the Lords ways past finding out, and is not he just in all his Judgements? pag 38. that an accursed principle of Tyranny lodged within him (viz.) to be accountable to none but to God, which have turned our waters of LAW into blood; have not the fruits of the same principles (though they have pretended other principles, as the King did, (viz.) (That his Monarchy was not an absolute, but a well bounded Monarchy, by Law) been actually seen in them? and are not they in a leading way to turn water of Law into blood and blood, pag. 38. that he had been of Counsel against felons and prisoners, but that he never moved the Court to Judgement against any fellow, or to keep any man in prison, but he trembled at it in his thoughts, as thinking it would be easier to give an account of mercy and indulgence, then of any thing that might look like rigour: but now my spirits saith he, are of another temper; but you imp●ison the innocent against Law, Reason, Christian Principles, your own Declarations, the Vows, Covenants, Engagements, and imprecations of parliament, and you have proceeded higher than any to engage you to justice: viz. the blood of the King to b●ot, page 42. that sentence was not only against one Tyrant, but tyranny itself; therefore saith he, if any of them shall turn Tyrants, or consent to set up any kind of Tyranny by a Law, or suffer any unmerciful domineering over the persons, Consciences, or estates of the free people of this Land, They have pronounced sentence against themselves; But do not they endeavour to secure themselves against the Laws of heaven and nature; and to act by unreasonableness, mere power and force? by which accursed principle the Lord Jesus, and all Christians have been murdered formerly by corrupt Authority.  
Oh Lord arise, and judge, and behold, how they make v●yd the blood of thy people, and what is their declared zeal, and impartial Justice upon the blood of the King come unto.  
You have imprecated the wrath and vengeance of Heaven and Earth to light upon you, if you did not maintain the Fundamental Laws and Liberties of the people, and call upon the people to say AMEN; and that you had no aims at yourselves, but wholly at the public; see and compare together the first part of the book, Dec. pag. 17. 18. 214. 264. 266. 267 400. 462. 464. 466. 673. 588. 666 573. 692. Is not God just? I am troubled at your condition, though I rejoice in my own.  
Again, you have revoked one Fast day, and made another; and declared that there was much guilt in taking God's name in vain; And that there was a proneness to relapse into the former condition of Tyranny and superstition; But I hope you did not resolve it when you said you were prone to it; And you desire that God would heal the division of your Land; But do you go the way of God? And do not you divide, if you deal unjustly? The Kings Fast was on a Friday, and he dealt unjustly; the Parliaments Fast on a Wednesday; and now you have changed the Fast a day nearer to the Kings; If your injustice be the same, what material difference between a Thursday, and a Friday Fast? Doth not Arbitrariness and injustice cause division? The Psalmist saith, Ps. 85.10. Righteousness and Peace doth kiss each other; and not Tyranny and peace, or policy and peace, Z●ch. 8 16, 17, 19 Execute ye the Judgement of truth and peace, love the truth and peace, Isay 58 4, 5, 6. Zach. 7 5, 6. When ye fasted and mourned the fifth and s v●n●h mon●th even those s●venty years, did ye at all fast unto me? and when ye d●d ●at, and wh●n y● did drink, d●d you not eat for yourselves, and drink to yourselves? Oh Lord arise, and judge between thy people and the Grandees of the people's Army and Parliament, and oh Lord convert them if it be thy will; and let them not be any longer as if th●y were supreme to justice and Freedom, and let them be that in deed which they have been often in word.  
Sir, Let me tell you, I have observed your Ordinance for observation of the Sabbath also, but this is also delusive to the people; if you do not rest from wickedness, arbitrariness and cruelty, according to the constitution and end of authority, both by God and the people; for the Sabbath signifies a rest to the people of God; What is a Magistrates keeping a Fast or a Sabbath once a month, or a seventh day of a week, if he acts arbitrariness illegally and cruelly, contrary to the Laws of God, Nature, and the Land, six of the seven?  
Those three Students, and only three that I have read of Trinity College in Cambridge that writ in your justification of your proceed against the King, say, That when any man, or men, through depraved principles of tyranny usurp over Conscience, natural or civil Rights, he loseth the notion of a Magistrate, because he goes contrary to the end of Government, of the fundamental Laws of safety to the people; and when Res Publica comes to be Res Privata, it ceaseth to be a Commonwealth, and is then tyranny.  
Again, I desire you to consider that the part of the Solemn Oath and Covenant, which you have taken which relates to the Rights, Freedoms, and Laws of the people, is just, unanswerable, irrevokable, essential, substantial, and binding; though the person of the King and Lords be taken away by you: do you intent to King it, and Lord it over our Laws and Liberties? Psal. 15.1.4. Lord who shall abide in thy Tabernacle? he that swoareth to his own hurt, and changeth not.  
But you have sworn the good (and not hurt) of the people, and your own good (and not hurt) in it, but if you leave the good of the people, and consequently your own true honour and good, and act Arbitrarily and unfaithfully, you leave peace of conscience to yourselves, and peace and satisfaction to the people. I should be glad for the people's sakes and your sakes if you can be free from the guilt of Perjury in the sight of the Lord and the people that are impartial; Good josiah rend his  when the Book of the Law was found, and when the Ordinances were not kept; and it was the Wisdom, Justice, and Honour of the Parliament, in their Primitive constitutions, for which they had the incomparable love of the people, before they did divide, and subdivide into faction and parties, to inquire into the just Laws of the Nation, and into the highest Reason for enlargement of our freedoms, and complained against the King for exceeding the just limits of Honour and Law: but how shall the people be assured of the perfection of Freedom by these men, when those just and righteous Laws of God and Nature, and the Nation formerly and already made as Laws, and wrung from Politicians, Tyrants, Conquerors, Usurpers, and contended for this eight or nine years unto precious blood, are so much violated?  
Truly Mr. Speaker, let me tell you, we shall never have peace until Authority come to lay down Interest, and to act as Magistracy, as Authority; What do Interests tend to, and mere power, but to murder and destruction, and to make a Nation miserable, though one man great, full of war, and to make a second Germany of England? Interests tend to nothing but to this (viz.) Suppose an Independent, it may be murdered to day, or unjustly dealt withal to his ruin, and the Inquisition for the Innocent blood may be is secured by an Interest; A Presbyterian, it may be murdered to morrow, and the murder it may be secured by an Interest; had an Episcopal also, who though he hath, it may be justly paid his Fine and Composition for his Delinquency, and is in Law and Reason excluded as to matter of Power, according to the Judgements of Parliaments, and a just Agreement of the people, because he hath used it against the people's Laws and Liberties, yet he cannot have personal Justice in futurity according to Law and Reason, because of Interests, and so a Nation is in the road way to destruction; and then every Interest it may be endeavours (being enraged) to revenge the murder and injustice, because they cannot have legal or judicial Judgement, and so all Interests are slaves to one Interest; and all are engaged against one (as well as may be) one against another; if any such thing is up, called Interest, and act above, contrary unto, and without LAW.  
And truly Mr Speaker, let me tell you▪ as I have already proved, and shall prove by Law, Reason▪ and Ch●istianity, Those forty Gentlemen in the House, or thereabouts, have committed me illegally, partially, and interessedly, contrary to CAPITAL Obligations of God to man, man to God, and mankind, common, undeniable, indisputable, and binding Principles of NATURE, LAW, REASON, SCRIPTURES, DECLARATIONS upon DECLARATIONS, IMPRECATIONS, OATHS, COVENANTS, CONSCIENCE, ENGAGEMENTS, VICTORIES, VICTORIES, AGREEMENTS, FASTS, HONOUR, the very name of PARLIAMENTS 
* Sabbaths, Magistrates, Government, Wounds, Bloodshed. , BLOOD, BLOOD, both of friends and enemies; rendering a PARLIAMENT out of zeal for Justice. The blood of the KING declared to stand in the way of the people's RIGHTS, FREEDOM, JUSTICE, MERCY.  
Just Laws are made to batter down all the walls of unmercifulness, arbitrariness, and cruelty, and to justify Freedom; and the force of a Nation should be to maintain the just Laws and Liberties of the people; the contrary is Cruelty and Murder.  
You have made the late KING a notable spectacle amongst the rarest examples of worldly fragility; and this was declared and pretended to be, for acting contrary to the Rights of the people, which engaged him unto abundance of blood for his own safety, though his extravagancies in Government and Arbitrariness amongst the people, might have been composed certainly, if his end had not been to carry on an absolute domination over the people's Laws, Liberties, and persons: And the corruptions of his heart, and Government, and of his evil Councillors, caused jealousies and fear of his own life and honour; whereas he might have had both, if he would have stooped to the Laws, and Liberties of the people, and the people's Representatives, and free Parliament; but his heart was hardened, as Pharaohs, for judgement. It is a sad thing, when a man hath committed injustice, or murder, contrary to the plain inbred Light of Nature, and the Laws of Scripture, and Nations, and goes on to commit more and more murder, and injustice, for his personal safety; whereas, a Christian had rather die in his innocency, then commit murder, or out of design, to do injustice.  
The Law of England is said to be extreme tender, and  of a man's liberty and freedom. See Sir Edward Cooks 29. Chapter of Magna Charta, 2 part. Instit. sol. 42. also 189 515. Because the Gaol in the eye of the Law, is a bad or hard mansion or dweling, 4 Edw. 3. cap. 3. They that will unjustly and arbitrarily imprison, they are in a forward way to add to their impiety, and to commit murder upon the people. Injustice is a Tyrants road way to murder, and the harbinger of Tyrants in all ages: And I shall desire you for your own sakes, to avoid that Rock of Injustice and Oppression, for there are many eyes upon you, besides the eyes of the eternal Majesty of God.  
And the sin of blood is of a Scarlet Dye, and of a crying Nature, Gen 49.6, 7. O my soul, join not thou into their secret; unto their assembly, mine honour, be not thou united; for in their anger they slew a man, and in their self will th●y digged down a wall. Cursed be their anger, for it was since; and their wrath, for it was cruel. I will divide them in Jacob, and scatter them in Israel: Though David's wound was healed by remission, yet the blemish remained; that blood should never departed from his house, for the blood of one Vriah. Num 35.31, 33▪ Moreover, ye shall take no satisfaction for the life of a murderer, that is guilty of death, but he shall surely be put to death. Blood defileth the Land; and the Land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. 1 Kings 2.5, 6. Moreover, thou knowest what Joab the son of Zerviah did to me, and what he did to the two Captain, of the Hosts of Israel, unto Abner the son of Ne'er, and unto Amasa the son of Jether, whom he slew, and sh●d the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet. Do therefore according to thy wisdom, and let not his hoary head go to the grave in peace. Exod. 21.14. If a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die. And Doctor Stoughton, or Doctor Sibbs, as I partly remember I have read, speaking of it, saith, How sweet is life to those that have been prodigal of the blood of others! No subject, saith he, had murdered more than Joab. When Proclamation was made in Israel. That who ever should smite the Jebusites first▪ should be the chief, and Captain, Joab was the man; no man was more constant to the Weal of Israel; none so successful in victories; yet he was called to reckon for his old sins, and must repay blood to Amasa and Abner. Murder in Authority, is the greatest murder; and the violation of Laws and Liberties, by Authority, is the greatest violation.  
But concerning the Act of Grace and Favor. Forgiveness and favour is good in its due place; and in truth, is acceptable to God and men; but out of its place, it's a delusion of Antichrist and a lie. An Act of favour and grace, is indeed shown, when a man is an offender in the eye of the Law, Reason, and Christianity; but surely, a man is not an offender in the same thing, wherein he is offended, and destroyed in his Liberty, or Right, contrary to Law, Reason, or Christianity; when he is denied the benefit of Justice, a Hearing or Trial, as I have been: and how destructive this is to the Rights of the Nation, let the world Judg. If a Law had been made to that end, it had been unjust in itself, and void; but no Law being made, it's supersuperlatively Tyrannical, contrary to Law and Scripture, Deut. 11.3, 8 Numb 15 30. Rom. 4.15. and contrary to the pretended Agreement of the General, and General Council of Officers, pag. 23. in four or five particulars by the Law of England, 
The faith and reputation of the General is violated that I have not Justice.  any Act or Agreement against the Laws of God, or Nature, is a mere nullity. Master Solicitor Cook in King Charles his Case, citing also E. L●ci●sters Case, Page 23. and 1 part of the Book Declarations, pag. 207, 690. Those things that are evil in their own nature, cannot be the subject of any command, or order any obligation of obedience upon them, by any Authority whatsoever. When you should do a man Justice, you wrong him; and to hinder Justice, and hid the wrong in the people's eyes, you pretend a Politic Act of Grace and Favor. Is not this Politic Tyranny in grain?  
Mercy and Justice are two glorious attributes of God, and they ought to be truly imitated and resembled by men that are true Governors (or pretended ones.) And the not walking up to it, makes a man guilty of profaning the attributes of God, and his Ministrations to men; and for a man to have an Act of favour or grace, before he is legally and judicially convicted of a crime; If I were an offender indeed, yet unless I was an offender in Law and Reason, it would be but Injustice to grant an Act of Pardon; for an offender must die in Law and Judgement, before he can be said to be capable of Mercy. But I am in Law a freeman, as I have showed you, though I am by force and arbitrariness a prisoner; and I am a prisoner, in walking in an undeniable, Christian, warrantable, legal, and fundamental Right of the people, and of just Government. How improper is it, and contrary to the Nature of just judgement and Reason? And how contrary to the nature, trust, and very name of a Parliament; which very name doth hold forth, That it ought to do things according to the rational, , and deliberative discourse of the Mind, without fear, favour, or affection. Fabritius and Cato would not swarve from the Rules of justice and Virtue. You profess yourselves Christian Commonwealths men.  
But as for the Act of Favor and Mercy, I wish those had it that stand in need of it: And let me tell you, in my oppression, Honour would truly be seen in that. But indeed, there is no honour but dishonour, in falsely styling the glorious attributes of God, viz. Justice and Mercy; both which Ministrations amongst men, are the foundations of Peace, and not Tyranny and Policy. If the two last kiss each other, (contrary to the Ordinances, and Scripture of God, and good will and peace amongst men, with Laws and Liberti●s of a Nation) they commonly fall together.  
But as for the Act of Favor and Mercy; Do you think it good to have the National Fundamental Right of the People strangled, in claiming of justice against any person or persons, and to be unjustly unreasonably, and un●Christianlike imprisoned, and then cover injustice with an Act of Grace, Favor, or Mercy? Are the attributes of God, given unto men, for no other use, but to be abused and converted into such sinister and politic ends?  
It is indeed an honour to have the conduct of an Army of 20000. men, to obey the Commands of justice, to defend the Innocent; but the contrary is most ignonimious. It is more honourable to have an Army to preserve the blood of one innocent from cruelty and arbitrariness, then to destroy many nocents; though indeed, the principle of the great Infidel Turk is to destroy twenty innocents', rather than one nocent; thereby thinking to terrify the people, th' ugh he oftentimes misses his aim thereby. The Scripture doth manifest the attributes of God's favour and mercy to sinners, above the attributes of justice to offenders. How much more, should you care for the liberty, and blood of the innocent of a Nation, especially seeing so many capital obligations do lie upon you?  

Contrary to the second part of the Lord Cooks Instit. fol. 52. 53. 315. 318 391. 615. 616. 1 Part of the Book Declar. of Parl. 38. 37. 201. 845. And the Votes upon the Impeachment of the ten Members, The Petition of Right, the third of King Charles, The Act that abolished the Star Chamber, The deliberate and resolved opinion of all the Judges of England, the third year of Kings James, in answer to the twenty and two Objections of Archbishop Bancroft, and the whole Clergy.  But Sir, I am imprisoned contra●y to the Laws of God, Nature, and the Land, and the legal Birthright of the people, and sent unto the Military Jurisdiction of him that I have appealed against; contrary to Reason or Christianity. General's are no crimes in Law; the Warrant by which I am committed, is in General terms.  

Vers. 14.29. Cap. of Magna Charta, and the Exposition upon them. The second part of Inst. fol. 29. 46. & Rot. Parl. 5. R. 2. n. 45. & Rot. Parl. 1. H. 4. n. 14, 79. & 5. H 4. cap 6. & 11. H. 6 c. 11. and 15. & 4. H. 8. c. 8. & 1. & 2. Ph. & Ma. c. 10. & 4. part. Instit. fol. 25. & 1. part. Book. Declar. p. 48. 278.  Again Sir, Lawmakers are not to be Law-executors, because the benefit of all Appeals, would be then destroyed, and the people left without all remedy; which the Law of Love, Justice, and safety abhor (though they ought to question the male Administrators of Justice or corrupters thereof) which is my Case, and therefore they are not to male-administer, as the Apostle saith, Thou that teachest another, teachest thou not thyself? all power judicial is committed to divers Courts; in the judgement of Gascoign▪ Chief Justice, and therefore the King could not command but by matter of Record according unto Law; Sir Edw. Cook upon the 3. Ed. 1. cap 15. but especially upon these words or commandment of the King; and saith, Mr. St. John against the Earl of Strafford, it is of higher jurisdiction dare leges, then to judge by them, and it is beneath the glory and honour of Legislators to be executors of the Law.  
And now I shall declare unto your House more ful●y than I have yet done in my Appeal; the Reasons why I did Appeal against the General, as also his injustice towards me: First, that I might give some stops to the current of Injustice to the people; and secondly, that I might have redress of my own wrongs and insupportable injuries, but you shall see how the General hath walked and acted against me, (viz) When I was committed at Ware Rendezvous, and when my Adversaries could not produce any thing material against me, as Mr. S xb●y told me was confessed by Commis. General I●eton, he having viewed the Charge against me, and my Answer, but there being nothing against me, the determination was it should seem, to make a composure with the p●isoners, and to make a unity under the notion of a Fast: the next day after the Fast, the prisoners were sent for, and a● the time there was a seeming contending▪ betwixt Li●u●. Gen. Cromwell, and Commis. General I●●ton, who should speak to us, 
Of Ware Randezvous at that time there was a report by Lieutenant Colonel Henry Lilburn, that the Levell●rs intended to murder the King; which blemish seemingly l●y upon u● that were Prisoners, chief because we were wel-named so, and Colonel Eyers, myself, and others, petitioned the General, that Lieut. Gen. Henry Lilburn might discover the person that used these words, such principles being an abomimination to our spirits, and we should rejoice to have such a one known, but it was never done; Our Petition was Printed in Lieut. Col. John lilburn's Book, but this report was only to g●t the CAVALRY to join to destroy the Levellers so called, by whomsoeever it was designed, the Lord knows and judges.  though Master Quarterm●n afterwards told me (though I wished he had told me before) that Commis. General had polickly predetermined to speak, and what to say; but the words he used with much demureness, solemnness of countenance (the Emblem of a Saint or Hypocrite) as many can witness, were these (viz) That God did incline the hearts of the General, and General Counsel to desire a union & embracing one another in love with many circumlocutions according to his politic intentions: but the sum and substance of my Answer was, that I wa● confident in my cause, yet I would not deny unity, if God had wrought the spirit of condiscending in them, for I told them, I looked upon the condiscending to be of their party, I would be glad that the glory of love might be reciprocal; but yet I spoke a little in justification of myself as to my principles against the common enemy (which did endeavour to Court the Regiment) the Engagements and Declarations of the Army, and the agreement of the people, and the just authority of the General, at which Lieut. General smote his h●nd to his heart, which should demonstrate the Christianity, Sincerity, and unfraudulency of a man, and professed that he believed that I was a godly man, and that I was iustinable; I told him I wondered that there had been such Calumniating Papers Printed concerning me: he made it strange, and could have had something drawn up to my vindication against Calumny in Print, and would have had me drawn it myself there, I told him, for my part, I did not so much value Calumny, or unjust aspersions, and so I was appointed my Command; whereupon I presently determined to go to Newcastle, and had Lieut. Colonel Cromwel's Letter: Wherein I did desire him to certify the loving composure at the head quarters, and also to write to Lieut. Col. Hen. Lilburn to deliver me some moneys that he owed me, and my cousin in a friendly manner to avoid contention, he having in the business of war, appeared a very implacable enemy of mine, and broken open my trunk, and took my Commission out and st●uck m● out of the Musters Role whilst I was a prisoner, before hearing or judgement of my Cause, and so I went to Newcastle, and when I came there, I was presently suspended my command; I did desire him to let Lieu●. Gen. Cromwel's Letter be seen before the Governor, and that I might have my Commission, but he refused it me; then I writ unto the General divers times concerning it, that he might certify the Governor as the Lieut. General had certified; but in stead of that, a Commission (after some few week's suspension) c●me from the General to another to enter upon my Command, without any cause in the world shown, so that I was in the midst of my Enemies, as it were: I had rid two hundred and ten miles in as great a Frost as ever I saw, lost a horse by the way besides my charges, I was fain to return to London again, for it was to no purpose for me to stay there, for power and subtlety was master over me and my unjealous spirit: when I came from Newcastle to London to m●ke it up four hundred and twenty miles, which was no small trouble to me for their sakes as well as my own; I made my appeal, directed to the General and his Council of War for Justice, which I delivered him, but I could not get so much Justice of him; I offered to refer it to some Parliament men, that would not be granted; I offered to refer it to some conscientious Officers of the Army, that would not be granted neither: Wh●t could be more Arbitrary and more absolute? pray Sir return back and view their Declarations: I should sc●rce have used the General so as he hath used the General's faithful servant.  
Then I had drawn up an Appeal in Parliament against the General, and told Colonel Fleetwood thereof, and I took his persuasion for p●ace sake and did not proceed in it; and when Lieut. General Cromwell told me that he heard I intended to appeal in Parliament for revenge; I told him I was not of th●t spirit, but indeed I had drawn up an appeal in Parliament for Justice, which I could not see might be entitled Revenge, but Temperance and Moderation, but I did stop my intentions, and was resolved to pass it by, and to see whether they would change, and be more just in time to come; to which purpose I told you, being Speaker, at the Bar, a little before my commitment: and notwithstanding all my discouragements on the on hand, and subtle endeavours to encourage me on the other hand to oppose the Grandees, and to shake hands with the common Enemy, yet the Lord kept me firm in my affections to this House, and Army, in expectation of righteous principles of justice at last to the people, as in my Appeal is expressed, and neither Honour nor Revenge I praise the Lord could take place in my thoughts, though Lieut. Colonel Henry Lilburn (my implacable enemy had influence in the General by himself and his creatures against me) that pretended much zeal to the General and his authority, played the traitor to the Nation in betraying Tinmouth; but engaged against the new and horrid Insurrections, and had a command of a Troop of horse in Kent under Sir Michael Lovisey, and after our dismission it being just at the time of the Treaty between the King and Parliament, Major Reynolds spoke to me to engage my Troop to march them into some other County, and told me he had order from Commissary General Ireton, unto whom the General had left the disposal of things to quarter in the County, in order to the Treaty betwixt the King and Parliament, and told me that the Commissary General was resolved to oppose the Treaty, supposing, as Mayor Reynolds said, that King, Parliament, City and Scots would join against the Army, and that then he was promised an Establishment in the Army, and that then there would be fight enough; and used these words to me, viz. That if men of such principles left him now, he would never trust men again; and that th●y intended to declare for justice, as to the Soldiers, and people. And truly, for my part, it was an abomination to my thoughts, to think that there should be any intention, to destroy the Army, and my fellow Soldiers that had fought for the people's rights, with whom I was resolved to live or perish, though now I am in the high way to pe●ish, by the highest friends, and pretenders to God, and Righteousness. And Major Reynolds told one Captain Chaplain, as he declared unto me, That Commissary General Ireton, was as right, as any man in the world, for all those principles of righteousness, and freedom, that were contended for; though it doth since appear, That Reynolds had no other design, but by our blood, and ruin, to exalt himself, and wring the Regiment out of Sir Michael Leviseyes' hands, and to make himself a Colonel. And indeed, the Gentleman hath performed what he said, whilst he was a prisoner formerly, for the Rights of the people, as it was reported unto me, by a Captain of this Garrison, in the presence of Master Bacon, viz. That he would set them together by the ears, that he might come in, and have the plunder. And Major R●ynolds also told me, That he had a private hint from Lieutenant General C●omwel what to do; and I had an order from Sir Michael L●visey to ma●ch, viz.  
Whereas I hav● received order from Commissa●y General Ireton, That those three Troops which the Committee of Kent could spare, to march into the North, unto Lieutenant General Cromwell, there being much want of Horse there: You are forthwith to march accordingly, th●re to remain till further orders. Dated at Sevenoke, the twentieth fifth of September, 1648.  
M. Levisey.  
To Major Reynolds, Captain Chaplain, and Captain Bray.  
Another Letter I had in Kent from Major Reynolds to go for Orders for quarters, because his Troop was not ready to march, and he read the same unto me, a Copy whereof I after took viz.  
SIR, There are two Troops of Sir Michael Leviseyes' R giment marching under the command of Captain Bray, and Captain Chaplin, by his Excellency's Order, into the No●th; but in regard my own Troop cannot be dispatched out of the County until Saturday next, I entreat you to be pleased, to giv● them an Assignment for Quarters, near the Northern Road, about Hartfordshire or Bedfordshire, till I can ma●ch up to them. By this necessary favour, you will, if possibly, much further oblige,  
Sir, your affectionate friend, to serve you, J. Reynolds. Roch●ster, 27. 1648.  
To the truly honourable Commissary General Ireton, or Quarter Master General Gravener, these present.  
And accordingly I had orders by a Soldier of my Troop (that I sent to Saint Alban) from Quarter Master General Gravener, for I rid to Windsor myself, to speak with the Commissary General, and missed of him. Not long after, Major Reynolds his Troop came up, and then we had orders to march further North from Major R●yno●ds; and at length having kept up my Troop, near half a year, at length the Army had seized upon the King, by order from the General, Lieutenant General, and Commissary General (as I was informed, by a very good hand) and the King being at Hurst, I was commanded by the Authority of the Army from Commissary General I●eton, to Major Reynolds to Hurst Castle, for the security of the King, and had the guard of him two nights myself, with part of my Troop, not longer after that, the King was commanded by order from our Regiment, and we resigned up our Guard of him, according to command and order, unto Colonel Harrison. After that, we were designed to quarter in Hampshire, and then after in Worcest●rshir●, and the Regiment of Colonel R●ynolds was voted to be of the establishment of the Army by the house. And the Officers and the Soldiers of the three Troops that were together, desired me to carry an assurance in writing to the General, That in order to righteousness, freedom, and justice, and the establishment thereof to the people; our blood should not be precious in our eyes; but we would adventure it under his conduct against all Tyrants whatsoev●r. I know not what (one styled a Christian General) could desire more: I s●e no re●s●n, bu● t●at he should eminently desire that, as his glory and honour; and soon after discoursing with some, and they telling me, That it was the principles of some, to cu● off the King out of mere policy. I had an exceeding great astonishment in my spirit, and wondered what this would tend unto; for I look upon mere policy, to be a des uctive principle, and a great dependency upon a man's own wit, and which is more agreeable to the principles of the unnatural, and unholy Turks, (then of Christians) who destroy one another out of mere power and policy, and to exalt themselves above those capital Obligations before expressed; and I looked, that Righteousness and Justice should be performed out of sincerity, and purity of principles, according to Law, Scripture, Reason, and Christianity: Next of all, I looked, That the Laws, Freedoms, and Rights of the people, so much spoken of in the Declarations of the Army, did ov●r-ballance the blood of the King, because that was the occasion of the late War, and would always occasion misery and blood, both of innocent and nocent, in the defect thereof; and so I had much affliction upon my spirit: And next of all▪ I looked upon many conscientious men, as to the Rights of the people, as Master Sprig. Mr. B●con, etc. were for the preservation of his person, though they were for the life, blood, and condemnation of him in Law, Christianity, and Reason (as guilty of the River of blood in the Nation) which was most suitable to my particular judgement, (mercy exalting itself over judgement) but being only my particular judgement, I would not discover it to many, because I would not be an occasion of division: I having heard, that the resolution of the Grandees was to cut off the King, (before they did go through with the eminent Freedoms and Rights of the people) and that the King stood in the way of them: And next of all I considered. That the blood of his person could not be compared or recompense the river of blood that hath been shed for the Laws and Liberties of the people. And I looked upon the Rights of the people, to be that which would most of all satisfy all Interests, in Peace, in Law, Love, Freedom, Honour, and Justice. I do not speak this neither to encourage any to a personal revenge, nor yet against the execution of the King; for I do abhor it, no more, th●n I indeed can speak against the justice of the Lord, executed by J●hu, upon the blood of Ahab, and J●zebels family, for the blood of Naboth; but I would have a better use made of the declared execution of the King, as guilty of the pre●ious blood and violation of the Freedoms of the people, viz. In the supremacy of the Rights of the people, and in the ministration of the Laws of Love, justice, and Freedom, and then your blood should be as precious as my own, in any contest against such spirits; and the Laws of Freedom and justice, was the only declared substance of the Remonstrance from Saint Alban, against the King and House, which was most pa●t thereof penned (as I was informed by an Officer) by Commissary General Ireton.  
Not long after the death of the King, I went to London, out of Worcestershire, and was willing to take a view of things impartially▪ and being soon after at a general Council one day, where there was a Letter delivered to the General, and it being read in the Council, it was so disliked, that it was presently put to the question, whether it should be owned at all, or no? Many said that they did abominate it, others said, that they did disown, detest, and abhor it; some others said, they did own the good was in it, but b●cause there were many expressions in it that tended to offence and division, they did disown it; At length it came to my Vote, and the General looking upon me steadfastly, I told him I was against the expressions in the Letter that gave offence, as much as any man; but I did perceive that by the Letter there was a complaint, as if they had reason to be offended, and that it related to the right of Petitioning, which they conceived themselves abridged and molested in, in a petition that was presented in Parliament, and I so owned the Letter, and desired that they might be called in: I do not know what I c uld have said more or l●sse, if I had respect to my own conscience not to offend it, as well as unwillingness in my spirit, n●t to give any just occasion of offence to them; and I am not sensible that I gave any just occasion at all to Christians, rational, or incorrupt men in the least punctilio, and moreover, it was my judgement and opinion, delivered in Council: but suddenly aft●r that Col R●ynolds was ●elling me, that there was a Civil employment in the Common wealth provided for me, in lieu of my Troop; To whom I answered, That I thought I had liberty to act according to my own freedom, and no man hath power to dispose of my person as he please, contrary to Reason, Law, Justice and R●ght. By that I saw the conspiracy; not long after that I was turned out of the Council, and was not so much as admitted liberty to speak (only this very little after expressed) though I did desire it often (which barbarous, and unchristian dealing, Inhumanity, and Incivility, I was much offended at) for what could be done more by a Star Ch●mb●r-Councell, and High Commission-Court of Prelates and Lords, against the rights of ●he People, and a harmless, and undeniable liberty of conscience, unless humane society, as we●l as pure Religion be subverted? and in the Council, before I was turned out, the General told me I was none of the Army, because I had no new Commission; to whom I answered, as I remember, to this purpose, That I was of the Army as much as Col Reynolds▪ that t●ld you in the Council, b●fore all, that he h●d no new Commission, yet he gave his Vote; and also that I was of the Army, according to Common Engagement, special engagements, Christianity and reason: Next of all, I wondered that my Vote was then demanded in Counsel if not of the Army: Next of all, by the Vote of the House, for the establishment of the Regiment then in being, and not for Col. Reynolds to raise a Regiment; next of all, my employment for the guard of the King, by the authority of the Army, and my faithfulness, charges, and troubles, as to the public, but out I must, per fas nefasque: I profess Sir, I could see no safety at all in their Laws, and Liberties; and I saw that the conscientious Officers and Soldiers of the Army, were ready to be destroyed in their Liberties, Freedoms, and persons at pleasure, by such practices, which they eminently condemned in the King. I saw also, that it might extend to those Members, that are left in Parliament, to make them absolute slaves to such particular Interested, parties, and designs, and to make them to act timorously, dishonourably, and guiltily, contrary to those capital Obligations that I have recited in capital Letters in my Books, and that they might serve them also, as they had served me, when they had served their ends. I saw also, that it might extend to the embasing of future Representatives and Parliaments, and to make them to act ignobly, dishonourably, illegally, and unconscionably to the dishonour of the Lord, and ruin of humane society; and according to the rules of some men, that have corrupted their ways, and walked contrary to Law, Reason, and Christianity, and that divine anointment, that doth give the name, and a describe a Christian. And I saw also, that if I did not speak, I should encourage the General and Grandees, in evil practice against their own bodies and souls, as well as against the people's liberties, and safety; though the sweetness, and the deliciousness of their then present power, and their extreme, and abundant causeless enmity, and prejudice towards me, and private insinuations, and influence upon the General, for their own advantage, to the peoples, as well as my ruin; which cou●se and practice is extreme prejudicial to Commonwealths, and destructive to humane society, and Christian principles, would not permit them to consider. And truly Sir, let me tell you, and let me appeal to the Lord, and the people, that are rational, godly, and conscientious, whether I could have done less, than I did.  
Truly Sir, I may say, Si crimen erat, crimen amoris erat; but I have committed no c i'm at all, and you may keep your favour and grace, I will not accept of any such thing (falsely called favour) tending to the betraying of the rights of my native Country, and to justify you in those things that you must answer for before the Lord and the people; and also seeing I am persuaded in my own conscience, that neither the greater friend or enemy to the Nation can blemish me in my proceed herein, for before I did walk in an undeniable and, peaceable Parliamentary Appeal against the General; I went unto his Quarters, because I had an order from Colonel R●ynolds to wait upon him, expressing an order as from the General Counsel, and so I told him (as I remember) I was come to wai●e upon his Excellency to know his pleasure; he told me he wondered that the General Council did not secure me for speaking tending to division: I answered That they might have done it if they had pleased, and that I thought it would have been very harsh, and that I did not know who could question my fidelity, and that what I had said was just, and spoken in temperance, moderation and conscience as might be spoken without offence to any godly and conscientious man, told him I was for unity in righteousness as much as any man (but if I had spoken of unity, and left out righteousness it would it may be have been more pleasing) and that by my conversation, it should appear, and that I had been strangely dealt with as to my former business, as that though I was justifiable and declared so to be by Lieut. General Cromwell, yet I was deluded under the notion of a Fast, yet I engaged against the Insurrection when courted to far greater honour on the other hand, which Hen●y Li●bu●n that traitor that had influence upon him (to my prejudice) did embrace to the Nations prejudice and danger; and since I told him I had been at near two hundred pound charges and damages in my last cause, as to the keeping up of my Troop near half a year, and to be dealt with so twice together, I thought it not just, he told me I might make my charges appear in private and have satisfaction; I answered, that was nothing as to the nature of Right or Justice; he told me that a civil employment in the Commonwealth would be more advantageous for me and wherein I might do the Commonwealth more service; I told him I was not free to accept of any such place, or so to employ myself until the Nation was more settled, and in a way of enjoyment of their Rights, and I could not in my conscience be satisfied, that I could do the Nation more service than in that way, and therefore I did desire him to suspend the giving out of any Commission unto another, until the business was determined in Parliament; he asked me whether I would offer to trouble the Parliament with it; I told him I did not think the Parliament would account Justice a trouble to them, that had manifested to the world as if they had so much zeal for Justice; and for my part I did intent to bring both businesses upon the Stage, because in my conscience I did look upon it to be a business of a public Nature: so I did desire his Excellency again to suspend the giving out of any Commission till the business was determined in Parliament; he told me he had given out a Commission already: I answered he might better recall or suspend it then give away another's right (as Mr. Solicitor Cook saith in King Charles his Case, pag 21 Possession is a vain plea when the matter of Right is in Question) for right can never die.  
And so, Mr. Speaker, I have discharged my conscience to the people, to yourselves, and the Army, and I have a cruel Goal for it, contrary to those capital principles and obligations upon the House and Army that are written in Capital Letters in this my Testimony; and having been damnified by the Genenal in my two Causes, to the value of three hundred pound, besides the violent and unreasonable taking away of my Troop, and my unnatural imp●isonment, and having been almost seven years in the Service of th● Commonwealth with much love, affection, and loss beyond my own ability, yet I have not had any allowance from you since my arbitrary, unnatural and unholy Commitment, from the nineteenth of March last, nor any part of my own Arrears sent me, nor admitted a hearing of my Cause, which Pagans have acted up unto; contrary to those capital obligations, by which the Officers and Soldiers of the Army, and other the good people of the Nation, may see how their condition may be as well as mine. Mr. Speaker, my principle is, (and I would not willingly offend against my principles) to suffer much hurt, rather than to do any, and to do good rather than receive (though I am under hideous and loathsome tyranny) as to that, and cannot; which is more blessed, as the Apostle saith, and to do good for evil, and not to discover the infirmities of my neighbour, unless I see it is his design to act to a Nations prejudice, as I have perceived in the transactions of things, by the General, by that evil and private influence I am not judge of, but the Lord: and as for any evil or prejudice that I shall do unto my neighbour, whether willingly or unwillingly, through my own weakness or corruption, I desire to be accountable by just Laws Nationall, which is the badge of our freedom, and the way to our peace, and the only way that my reason can present unto me, and unto you, is by way of an Agreement of the People, presented by the Nations friends in the Tower, and by an actual walking up to the just Laws of a Nation, tending to the beginning of, cherishing and nourishing of peace, and good will amongst men; and as to the other part of my Appeal, in relation to myself, as a member of the Commonwealth, I could willingly (for the obligement of righteousness and peace, and that these two might be inseparable companions according to the Scriptures) Forgive, or grant an act of Pardon to you, and the General, under hand and seal, if I thought you and he were unable, and could not give me satisfaction, and if I were not unwilling to have such a dishonour and ignominy fastened upon you; and also if I did no● think he and you would scorn it in words, though he hath acted, and yet acts by you, in unlawful and unchristian deeds, so as that it might be truly styled something of that name from me; but seeing he and you have such vast sums and Lands of the Commonwealths (as well as many of you great Estates of your own) as witness your giving the General ten thousand pound, and four thousand pound a year, and therefore I shall expect satisfaction for my wrongs, according to Honour, Conscience and Law, and those Capital Obligations, in Capital Letters recited; but if I cannot have Justice of you, and if the General, and you continue to deal unjustly with me, or to murder me, for you have gone the ready way; for I had been inhumanely murdered and starved long since (I refer it to all the Soldiers and people of the Nation, that are for Righteousness and Freedom) if I had not had a little of my own left, for my support in my barbarous, illegal, and inhuman prison; and if I had not had some Christian friends to manifest affection to my cause and person; which kindness, I did refuse, (for some time) because I would wait and see, whether you would walk justly and honourably. But I considered with myself (after many fruitless Addresses to you) That though my principle was to do good, rather than receive, and my imperfection and sin, not to do good when I am able, yet I was not in a capacity so to do, being under the hand of TYRANNY: And also, I considered it was Ten thousand times more righteous, unblameable, honourable, and just, for me to receive the manifestations of my friends affections; than it may for you to force the Nations riches, and persons, to enrich yourselves, and act against their Laws and Liberties, contrary to the capital obligations before recited; and also I considered, That it did evidently appear to me by your actions, and the will and pleasure of the Grandees, that it might be your design to force me to necessities, which is very un-Christian, Cruel, Ravenous, Tyrannous, and insatiable; thereby thinking to make me stab my precious Conscience (which I hope the strength of the most high, will still keep me in) and deny my precious Cause, which is the cause of the Officers and Soldiers of the Army, and the people of the Nation. And you, or the Steermen, and Grandees for you, thought that necessity might make me to do, that which you do out of unholy fear of them (for whilst my Appeal was in the House, a Letter came from the General, or other Grandees to some Member or Members, which was condemned, and abhorred in the King, as a perverting of Justice, as in my Appeal is related out of King Charles his Case; or else out of manifest, unwarrantable love unto yourself, viz. To the denying of all those obligations of God, Law, Nature, and Justice for the glories of the world; which un●ust kind of actings, have wilfully destroyed persons, Families, and Nations, and is the ground of the consumption of civil Wars, as Master Pym said in Parliament, against the Earl of Strafford. And therefore Sir, let me tell you in my tyrannical, Illegal, and Injurious imprisonment, That all those capital Obligations, are injuriously perverted, and abused, to the dishonour of the Nation and yourselves; and instead of the Just, viz. Principles of NATURE, I must put Acting up to Principles of unnaturalness, Judas 10. But what things they know (and have declared) naturally, as bruit Beasts, in those things they do corrupt themselves, Ver. 19 Separating themselves (from other Members of Parliament) as if they were holier, and juster than they; whereas you are more unjust, because you have more obligations upon you to justice, viz. The blood of the King, and Lords, instead of Law, I must put LAWLESSNESS; instead of Reason, I must put UNREASONABLENESS; instead of Acting up to the Commands. In plain, and undeniable Scriptures, I must put ANTISCRIPTURISTS, not in words, but in oppressing power, and conversation; instead of Declarations upon Declarations, I must put VIOLATION of them; instead of Imprecations, I must put PERFIDIOUSNESS to Conscience, and people; and the judgements of God hover over your heads, according to your solemn desires, that the people might say Amen: Instead of Acting up to the nature of Oaths, I must put UNFAITHNESS; instead of Acting up to Covenants, I must put TRUCE-BREAKING; instead of Acting up to principles of Conscience, I must put UNCONSCIONABLENESS; instead of principles of serious Engagement, I must put walking up to principles of DISHONESTY; instead of VICTORIES, and POWER to do good, I must put walking, as if you had no power at all, and so denying the glory of God; instead of walking up to principles of Agreement of the people, I must put DELUSION and VARIANCE; instead of walking up to principles of a true Fast, I must put OPPRESSION and CRUELTY; instead of walking up to principles of true honour, I must put DISHONOUR; instead of acting up to the name of Parliaments, I must put acting up like Corrupt minded men; instead of acting up to principles of observation of a Sabbath, I must put case and rest in wickedness, and profaneness of the Lords holiness; instead of Magistracy, I must put as God and Nature, K. James and yourselves have said, Tyranny; instead of Government, according to the institution of God, and the uncorrupt order of Nature, I must say according to principles of DISORDER; instead of walking up to a conscientious respect of the wounds of the Nation, I must put walking unjustly, causing more wounds, inflammations, and distempers, both of friends and enemies, and so to lay foundation for blood and cruelty; instead of your rending a Parliament, out of declared zeal for Justice, I must put your rending a Parliament, to carry on your own corrupt, ambitious Interest, tending to exalt yourselves, above the persons of your Brethren the Laws of God and Nature, the Scriptures, and all the Capital Obligations of Justice and Mercy; instead of your true declared Nature of doing justice upon the King, I must put, you have cut him off to make yourselves Kings and Lords over the people's Laws and Liberties, though not Titularly so; instead of principles of Freedom, I must put SLAVERY; instead of Justice, I put INJUSTICE; instead of Mercy, I must put UNMERCIFULNESS. Hear O Heavens, and judge O Earth! O Lord hear, and have mercy upon thy people; and if it be thy will, change the hearts of those that pretend to Righteousness, and act contrary to as high Obligations, as ever have been expressed by thyself in Scriptu●●, by thy Saints and Servants.  
And therefore, Master Speaker, Let me desire your House in all seriousness and sincerity of Conscience, to consider and weigh, and turn from your iniquities, and be a precedent to the Nation, of Judgement and Justice, and look upon the cruelty exercised towards me, from first to last, contrary to the Freedoms of the Nation (and i● may be any man's case as well as mine.) And that it doth exhaust such Language from me, contrary to my own temper, and disposition of spirit. And truly Sir, though the General, Lieutenant General, and Commissary General (they being men whom I have formerly honoured much, in subordination unto my God, and the Freedoms of my Country) may, it may be, thirst after my blood (which is the Nations blood) (as Mr. St. John said against the Earl of Strafford, A Nation is to be accounted unto for the loss of the meanest member) as the Hart thirsts after the Riv●rs of waters; though it were a more worthy thirst after the performance of those glorious Obligations in themselves and others; which would cause peace of Conscience to themselves, and joy, peace, and unity to all the well-affected in the Nation. But truly, as for my life or blood, I know that is the most they can take away; and if the Lord should give them so much power, I can use the former part of Christ's prayer, viz. Father, forgive them; but not the latter, viz. For t●ey know not what they do. For their glorious splendid Declarations declare their knowledge; and if it were not my Father's will, or the Ordinance of the Eternal GOD, That innocent blood, under the Altar, should cry out, I should desire. That there might be no Vengeance taken for me, for it shall suffice me that I go unto God, and shall cease in imperfection and sin, and be out of the race of the new, glorious, ambitious tyranny, and perfideousness of the Earth; the tyranny of Death is but short, and I hope the Lord will m●ke it sweet unto me, to give testimony to himself for the land of my nativity; And to add unto the former Tyrannies, and bondages exercised towards me: A pretty while after my first coming, I was denied the free and just access of many of my friends unto me (to give me a visit) by the Tyrannical Governor Whitchcock, contrary to Law, Reason, or Christianity, for which thing he had no Warrant at all from the House, but your Arbritrariness made him also (to ingratiate himself, for it is well known he is but a friend to the Army and you for his own ends) stretch beyond the bounds that indeed you had set him, and so he hath acted as if he were Lord and Master of you, as well as of our supreme Laws, Liberties, and safeties, and for aught I know, he intends to be the Janisary to murder me under his illegal jurisdiction; and indeed I heard that L. G Cromwell himself should call him a Sot, or some such like name, whereas he is made a Justice of the Peace and Qu●rum: and furthermore, I could not have so much leave of him to have the Christian society of Mr. Bacon here in the Castle, but I must be fain to hear their Priests here in the Castle or none, concerning whom I hear abundance of hypocrisy and dissimulation; and also though Lieut. General Cromwell gave order to Whitchcock the Governor to use Mr. Bacon with all civility and respect; and though he is also convinced in his conscience, as he hath declared to some, that I will not stir, yet he maliciously, and unrighteously, hath not given me that liberty and freedom that he might, though he hath given many of the late King's party far greater (viz.) Parol●, etc.  
But Sir let me tell you, if I had never so much liberty and freedom▪ I would not for millions of the gold of Ophir betray the Cause of my Country, so as to flinch; and indeed you may imprison and destroy my body, but my spirit you cannot, and the lively appearance of my blood may rise in others when you think it may be forgotten; if I am murdered, butchered, massacred starved, or poisoned, or what not, by the enemies of the Lord and my Country's just Laws▪ Liberty and safeties (for they may do one as well as any thing else they have done) and if you mean by liberty of Conscience to take such large liberty of conscience to yourselves, farewell all manner of Justice and Peace; and the deal with me, are contrary to the prime undeniable Laws of Nature and capital obligations of mankind, and which Presbyterians, Episcopals, Independents, etc. that have had any unbiased reason in them, have granted before the blood of War, and by such actions as these, all the blood that hath been shed (which is also of ten thousand times and unexpressibly of more value than all the treasure that hath been spent) is not worth a farthing: and truly Sir, as one saith, writing against the cruelty of the Spaniards to the Native people of Mercico (as I remember, calling themselves Christians as you do) That it is not good to measure the God of the Christians by the actions of those that are called his servants. If there be any sparks of God, or humanity in you, it may be you may consider a bleeding Nation.  
Sir, I pray read this to the House; and ● further desire, That the names of those men may be certified to the Nation, that committed me contrary to those capital Obligations, in capital Letters; that the Nation may know their Friends, and that the Christians, and good Commonwealths-men in the House, may clear themselves to the Nation, from such abominable Facts, tending to the total subversion of humane society, and consequently, all Christianity, if they please; for I believe the hearts of true Christians will be truly pierced with such usage. When Paul reasoned of Temperance and Judgement to come, Felix trembled. And I have read as I remember, when Tully pleaded for Liggurius, Caesar trembled, and the Bills of Accusation sell out of his hands. And Master Solicitor Cook saith in King Charles his Case, page 38. There are but two things desirable to make a dumb man eloquent, namely, a good Cause, and good Judges, (the former I have sufficiently, and the later I want:) The first procures justice of Heaven; the second justice upon Earth: So in great haste I remain,  
The Lords and the People's, William Bray. July 17. 1649.  
FINIS.