INNOCENCY AND THE Blood of the slain Souldiers 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 yeers SPEAKER of the House of COMMONS By Cap. William Bray from his indurance 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 Yeer 1649. A LETTER To an Eight yeers 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 sithence I have intelligence as if there were an Act stiled 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 my self 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 dishonored others for injustice should walk in the path of renown your selves whether you have done so let the whole world judg yea whether you have done so since you have cut off the King let the world judg I have read That there was a Temple of Honor among the Romans and before it a stately Porch dedicated to Vertue to notifie That in that Common-wealth there was no hope of Dignity but to tread in the path of desert And Aristotle discoursing of Honor makes four parts thereof the first of Richâ—s the second of Blood the third of Learning the fourth of Vertue 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 Vertue and Knowledg cannot harbor 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 honorable then And Aristotle discoursing of Temperance and Fortitude saith That Temperance is a Vertue whereby a man governs himself according to Law and that Fortitude is a Vertue by which a man carries himself honorably and according to the Laws in time of danger And I remember that the Parliament alwayes told the King that if hâ— would subscribe to the Lâ—ws and Liberties of the peoples peace and safety they would make him a most glorious King by which I do infer there is no true honor but in that way yet what occasion do you give to the Kings party to say would these have been faithful â—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 Magistracie when they act by the rules of th ir own wills they do not act as Magistrates but as Tyrants so King James his Speech to the Parliament at White Hâ—ll 1609 and the first part of the â—arliaments Declarations 150. And Dr. Stoughton in his Boâ—k of Sermons Preached before King James speaking of wicked Magistrates saies Thâ—y â—ill by Authoâ—ity and yâ—t askâ— the peoples money for thâ—ir pains God never constituted Auâ—hority but gave precepts and bounds to that authority Iâ—a 30 18. Isâ— 6â— 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 Iâ—a 1.23 24. Jâ—r 5.28 29 22.16 17 18. Amos 5 12. 6.12 14 Mâ—ca 3.9.11 Zâ—c 8.16 17. as I declared to you in my Letter Dâ—ut 16 17. and in nine other places of Scripture there recited but they that care not for one will not care for nine bâ—sidâ—s there aâ—e many more that I could recite Personal Authority or Magistracie are â—spâ—cially bounded by just Laws and they are to do unto others as they would have others to do unto them foâ— 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 Adombâ—z k found the righteteous God a just executioner of the Law of like for like upon him thâ—eescore and tâ—n Kings having their thumbs and great toâ—s cut off gaâ—hered their meat und r my table As I havâ— done so God saith the Pagâ—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 c. And my Lords saith he Frustra legis auxilium invâ—cat qui in legâ—m committit â—or he that will not suffer others to have Law why shou'd he have any himsâ—lf why should not that be done to him that hâ— would have done to others and calls Arbitrary men Vâ—â—â—mine Polcats Foxes Wolves Bâ—asts of Prey Personal Gov rnment is to kâ—ep Vermine Polcats Foxes Wolves Lyons c. fâ—om dâ—vouring but not to bâ— such thâ—msâ—lves and saith he it was never accounted cruelty or foule play to knock Foxes and Wolves on thâ— head as th y may be found because saith he they be beasts of prâ—y O Lord what a thundring zealous Common wealths man was this then to preserve the people from spoil Mr. Pym said against the Earl of Straffoâ—d Thâ—re Aâ—bitâ—ary and unlimited power is let up a way is open fâ—r thâ— security advâ—ncemâ—nt and encouragâ—ment of evil and those that will be instrumentâ— of any unjust commands and that those that make a conscience of the Laws and Liberties of the pâ—ople are unpassible for imployâ—â—nt and subjâ—ct to much jealousie and danger And the Army in their Declarations and Grandees peculiarly when they â—end and ear a Parliament to peeces thâ—y bring Justice and Righteousness in the mouâ—h page 10. complained That the friends to the Nation and them were dragged to Goales but now a Goal and an illegal one too is my porâ—ion That the Commanders that did not stand fast in their integrity should be marked with a brand of infamy for ever as traytors to their Country and enemies to the Army but now they have the power no Traitors June 9 p. 14. The glorious administration of Justicâ— without Justice no comfort of life or so much as life it self but according unto the pleasure of some men ruling meerly
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 then was one of the witnesses of God then it is now the same That they were no Emissary Aâ—my hâ—red to serve any Arbitrary power of State but their Arbitrary power of State That thâ—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 fâ—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 wil it be performed when they please or when the people please â—nd that they should not be during pleasure or havâ— 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 dâ—ssâ—ntâ— should be in the House of Commons that the people might see who was faâ—thâ—ul I wish we had the Grandees Speeches Printed to the Nation since they made such a purgeâ— that the Privledges of Parliament should not be extended to private wrong or publique rasâ—hâ—â— but their power and priviledg may extend to private and publique wrong without controul because Parliament Priviledges as well as râ—yall Prerogative may be perverted and â—bused but theirs not Charged severall Memb rs that they invâ—ded infringâ—d and indeavourâ—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 Aâ—bans pag. 10. Cried out the people wâ—re madâ— to depend mainâ—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 easie way to set up him and his Interest above all let rational mâ—n judg whether their practise is not so Page 16 17. That no Common Câ—unâ— 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 râ—vâ— the same unto do not the Grandees tread in the same steps aboundingly that snares and chains were laid upon conscienciâ—us and zâ—alous men to countenancâ— blinde reverence of persons sit for Popery and Slavâ—ry is not the Generals c. end the same according to his works p. 21. rend ing it a bâ—and of dâ—shonor and infamy in him to prâ—fâ—r such aâ— had a mixture of ambition and vâ—in gâ—oâ—y â—â—ndring them fit to 〈…〉 aâ—d greatnâ—ss for the injoying some share tâ—erein to thâ—mselvâ—s are not such m n â—heiâ— only dâ—rlingâ— witness their actions for me to speâ—k to these more then golden wo ds is but Aâ—ram inâ—o maâ—â— are Oh then â—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 â—ir Solicitor â—eok your Orator in his boâ—k st lled Kâ—â—g Charls his Case which will be an everlasting monument against you if you continue to walk unjustly pâ—g 3â— saith he the King deported himself as a God and saith he innocent blood will aff ight more then 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 pathes to inflame and raise up the spirits of your brethren the Commoners to make you accountable unto God also Are not the Lords wayes past finding out and is not he just in all his Judgments 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 Counsell against felons and prisoners but that he never moved the Court to Judgment against any felon 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 impâ—ison the innocent against Law Reason Christian Principles your own Declarations the Vowes Covenants Ingagements and imprecations of â—arliament and you have proceeded higher then any to ingage you to Iustice viz. the blood of the King to bâ—ot page 42. that sentence was not only against one Tyrant but tyranny it self therefore saith he if any of them shall turn Tyrants or consent to set up any kinde of Tyranny by a Law or suffer any unmercifull domineering over the persons Consciences or estates of the free people of this Land They have pronounced sentence against themselves But do not they endeavor to secure themselves against the Laws of heaven and nature and to act by unreasonableness meer power and force by which accursed principle the Lord Jesus and all Christians have been murthered formerly by corrupt Authority Oh Lord arise and judge and behold how they make vâ—yd the blood of thy people and what is their declared zeal and impartiall 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 Fundamentall Laws and Liberties of the people and call upon the people to say AMEN and that you had no aimes at your selves but wholly at the publique 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 rejoyce in my own Again you have revoked one Fast day and made another and declared that there was much guilt in taking Gods 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 goe 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 neerer to the Kings If your injustice be the same what materiall 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 Zâ—ch 8 16 17 19 Execute ye the Judgment 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 vâ—nâ—h monâ—th even those sâ—venty years did yee at all fast unto me and when ye dâ—d â—at and whâ—n yâ— did dâ—ink dâ—d you not eat for your selves and drink to your selves Oh Lord arise and judge between thy people and the Grandees of the peoples Army and Parliament and oh Lord convert them if it be thy will and let them not be any longer as if thâ—y were supream to Iustice and Freedome 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 moneth or a seventh day of a week if he acts arbitâ—ariness 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 Colledg in Cambridge that writ in your justification of your proceedings against the King say That when any man or men through depraved principles of tyranny usurp over Conscience naturall or civill Rights he loseth the notion of a Magistrate because he goes contrary to the end of Government of the fundamentall 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 essentiall substantiall and binding though the person of the King and Lords be taken away by you do you intend to King it and Lord it over our Laws and Liberties Psal 15.1.4 Lord who shall abide in thy Tabernaclâ— 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 honor and good and act Arbitrarily and unfaithfully you leave peace of conscience to your selves and peace and satisfaction to the people I should be glad for the peoples 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 Iosiah rent his cloaths when the Book of the Law was found and when the Ordinances were not kept and it was the Wisdom Justice and Honor 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 inlargement of our freedoms and complained against the King for exceeding the just limits of Honor 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 Polititians Tyrants Conquerors Vsurpers 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 untill Authority come to lay down Interest and to act as Magistracie as Authority What do Interests tend to and meer 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 withall to his ruine 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 Delinquencie and is in Law and Reason excluded as to matter of Power according to the Judgments of Parliaments and a just Agreement of the people because he hath used it against the peoples 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 rode way to destruction and then every Interest it may be endevors being enraged to revenge the murder and injustice because they cannot have legal or judicial Judgment 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 Speakâ—r let me tell you as I have already proved and shall prove by Law Reason and Châ—istianity Those fourty 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 mankinde common undeniable indisputâ—ble and binding Principles of NATURE LAW REASON SCRIPTUâ—ES DECLARATIONS upon DECLARATIONS IMPRECATIONS OATHS COVENANTS CONSCIENCE INGAGEMENTS VICTORIES VICTORIES AGREEMENTS FASTS HONOR the very name of PARLIAMENTS * Sabbaths Magistrates Govâ—â—nment Wounds Bloodshed BLOOD BLOOD both of friends and enemies rendring a PARLIAMENT out of zeal for Justice The blood of the KING declared to stand in the way of the peoples RIGHTS FREEDOM JVSTICE MERCY Just Laws are made to batter down all the walls of unmercifulness arbitrariness and cruelty and to justifie Freedom and the force of a Nation should be to maintain the just Laws and Liberties of the people the contrary is Cruelty and Murther 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 Râ—ghts 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 peoples Laws Liberties and
vain plea when the matter of Right is in Question for right can never die And so Mr. Speakâ—r I have discharged my conscience to the people to your selves 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 Capitall 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 Troope and my unnatural impâ—isonment and having been almost seven years in the Service of thâ— Common-wealth with much love affection and losse 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 admiâ—ted a hearing of my Cause which Pagans have acted up unto contrary to those capitall obligations by which the Officers and Souldiers 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 then to do any and to do good rather then receive though I am under hideous and lothsome 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 unlesse I see it is his design to act to a Nations preiudice as I have perceived in the transactions of things by the Geneâ—all by that evill and private influence I am not Iudg of but the Lord and as for any evil or preiudice that I shall do unto my neighbour whether willingly or unwillingly through my own weaknesse 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 actuall walking up to the iust 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 my self as a member of the Common-wealth I could willingly for the obligement of righteousnesse 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 Generall 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 ignominie fastened upon you and also if I did noâ— think he and you would scorn it in words though he hath acted and yet acts by you in unlawfull and unchristian deeds so as that it might be truly stiled something of that name from me but seeing he and you have such vast summes and Lands of the Common-wealths as well as many of you great Estates of your own as witnesse your giving the Generall ten thousand pound and four thousand pound a year and therefore I shall expect satisfaction for my wrongs according to Honor 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 Souldiers 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 inhumane 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 honorably But I considered with my self after many fruitless Addresses to you That though my principle was to do good rather then 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 honorable and just for me to receive the manifestations of my friends affections then it may for you to force the Nations riches and persons to inrich your selves 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 designe 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 Souldiers 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 whilest 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 peâ—verting of Justice as in my Appeal is related out of King Charls his Case or else out of manifest unwarrantable love unto your self viz. To the denying of all those obligations of God Law Nature and Justice for the glories of the world which unâ—ust kinde 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 â—yrannical Illegal and Injurious imprisonment That all those capital Obligations are injuriously perverted and abused to the dishonor of the Nation and your selves and instead of the Just viz. Principles of NATURE I must put Acting up to Principles of UNNATURALNES Jude 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 then 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 judgments of God hovering over your heads
persons And the corruptions of his heart and Government and of his evil Councellors caused jealousies and fear of his own life and honor whereas he might have had both if he would have stooped to the Laws and Liberties of the people and the peoples Representatives and free Parliament but his heart was hardened as Pharaohs for judgment It is a sad thing when a man hath committed injustice or murther contrary to the plain inbred Light of Nature and the Laws of Scripture and Nations and goes on to commit more and more murther and injustice for his personal safety whereas a Christian had rather die in his innocency then commit murther or out of design to do injustice The Law of England is said to be extream tender and favorable of a mans 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 adde to their impiety and to commit murder upon the people Injustice is a Tyrants rode way to murder and the harbenger of Tyrants in all ages And I shall desire you for your own sakes to avoyd 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 Skarlet Dye and of a crying Nature Gen 49.6 7. O my soul joyn not thou into their secret unto their assembly mine honor be not thou united for in their anger they slew a man and in their self will thâ—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 Davids wound was healed by remission yet the blemish remained that blood should never depart 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 Ner and unto Amasa the son of Jether whom he sl w and shâ—d the blood of war in peace and put the blood of war upon his girdle that was about his loyns and in his shooes 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 neighbor 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 prodâ—gal of the blood of others No subject saith he had murdered more then 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 non 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 favor 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 favor and grace is indeed shewn 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 Tryal 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 it self and voyd 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 Councel 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 meer nullity Master Solicitor Cook in King Charls his Case citing also E. Lâ—ciâ—sters Case Page 23. and 1 part of the Book Dâ—clarations 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 hide the wrong in the peoples eyes you pretend a Politique Act of Grace and Favor Is not this Politique Tyranny in grain Mercy and Justice are two glorious attributes of God and they ought to be truely imitated and resembled by men that are true Governors or pretended ones And the not walking up to it makes a man guilty of prophaning the attributes of God and his Ministrations to men and for a man to have an Act of favor 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 Judgment before he can be said to be capable of Mercy But I am in Law a freeman as I have shewed 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 Iudgment 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 unbiassed and deliberative discourse of the Minde without fear favor or affection Fabritius and Cato would not swaâ—ve from the Rules of Iustice and Vertue You profess your selves Christian Common-wealths 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 Honor would tâ—uly be seen in that But indeed there is no honor but dishonor in falsly stiling 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 Libertiâ—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 Iustice against any person or persons and to be unjustly unreasonably and unâ—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 politique ends It is indeed an honor to have the conduct of an Army of 20000. men to obey the Commands of Iustice to defend the Innocent but the contrary is most ignonimious It is more honorable 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 then one nocent thereby thinking to terrifie the people th ugh he oftentimes misses his aym thereby The Scripture doth manifest the attributes of Gods favor 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 Charls The Act that abolished the Star Chamber The deliberate and resolved opinion of all the Judges of England the third yeer of Kings James in answer to the twenty and two Objections of Archbishop Bancroft and the whole Clergy But Sir I am imprisoned contraâ—y to the Laws of God Nature and the Land and the legal Birth-right of the people and sent unto the Military Jurisdiction of him that I have appealed against câ—ntrary to Reason or Christianity Generals 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 Law-makers 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 thy self all power judiciall is committed to divers Courts in the judgment 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 judg by them and it is beneath the glory and honor of Legislators to be executors of the Law And now I shal declare unto your House more fulâ—y then I have yet done in my Appeal the Reasons why I did Appeal against the Generall as also his injustice towards me First that I might give some stops to the cuâ—rant 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 Râ—ndâ—zvous and when my Adversaries could not produce any thing materiall against me as Mr. S xbâ—y told me was confessed by Commis General Iâ—eton he having viewed the Charge against me and my Answer but there being nothing against me the detâ—rmination was it should seem to make a composure with the pâ—isoners and to make a unity under the notion of a Fast the next day after the Fast the prisoners were sent for and aâ— the time there was a seeming contending betwixt Liâ—uâ— Gen. Cromwel and Commis General Iâ—â—ton who should speak to us Of Ware Randezvous at that time there was a report by Lieutenant Colonel Henry Lilburn that the Levellâ—rs intâ—nded to murder the King which blemish seemingly lâ—y upon uâ— that were Prisoners chiefly because we were wel-named so and Colonel Eyers my self 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 rejoyce to have such a one known but it was never done Our Petition was Printed in Lieut. Col. John Lilburns Book but this report was only to gâ—t the CAVALRIE to joyn to destroy the Levellers so called by whomsoeever it was designed the Lord knows and judges though Master Quartermâ—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 solemness 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 politique intentions but the sum and substance of my Answer was that I waâ— 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 spake a little in justification of my self as to my principles against the common enemy which did endeavor 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. Geâ—eral smote his hâ—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 my self there I told him for my part I did not so much value
possibly much further oblige Sir your affectionate friend to serve you J. Reynolds Rochâ—ster 27. 1648. To the truly honorable Commissary General Ireton or Quarter Master General Gravener these present And accordingly I had orders by a Souldier of my Troop that I sent to Saint Albans from Quarter Master General Gravener for I rid to Windsor my self to speak with the Commissary General and mist of him Not long after Major Reynolds his Troop came up and then we had orders to march further North from Major Râ—ynoâ—ds and at length having kept up my Troop neer half a yeer 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 Iâ—eton to Major Reynolds to Hurst Castle for the security of the King and had the guaâ—d of him two nights my self 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 Worcestâ—rshirâ— and the Regiment of Colâ—nâ—l Râ—ynolds was voted to be of the establishment of the Army by the house And the Officers and the Souldiers 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 whatsoevâ—r I know not what one stiled a Christian General could desire more I sâ—e no reâ—sâ—n buâ— tâ—at he should eminently desire that as his glory and honor and soon after discoursing wi h some and they telling me That it was the principles of some to cuâ— off the King out of meer policy I had an exceeding great astonishment in my spirit and wondâ—red what this would tend unto for I look upon meer policy to be a des uctive principle and a great dependency upon a mans 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 meer power and policy and to exalt themselves above those capital Obligations before expressed and I looked that Righteousness and Justice should be peâ—formed 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 ovâ—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 consciencious men as to the Rights of the people as Master Sprig Mr. Bâ—con c. 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 judgment mercy exalting it self over iudgment but being onely my particular iudgment 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 câ—nsidered 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 satisfie all Interests in Peace in Law Love Freedom Honor and Justice I do not speak this neither to incourage any to a personal revenge nor yet against the execution of the King for I do abhor it no more thâ—n I indeed can speak against the Iustice of the Lord executed by Jâ—hu upon the blood of Ahab and Jâ—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 preâ—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 Iustice 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 Iustice was the onely declared substance of the Remonstrance from Saint Albans against the King and House which was most paâ—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 Councell one day where there was a Letter delivered to the Generall and it being read in the Councell 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 bâ—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 Generall looking upon me stedfastly 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 â—etition 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 lâ—sse if I had respect to my own conscience not to offend it as well as unwillingnesse in my spirit nâ—t to give any just occasion of offence to them and I am not sâ—nsible that I gave any just occasion at all to Christians rationall or incorâ—upt men in the least punctilio and moreover it was my judgment and opinion delivered in Councell but suddenly aftâ—r that Col Râ—ynolds was â—elling me that there was a Civill implâ—yment 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 Râ—ght By that I saw the conspiracy not long after that
I was turned out of the Councell 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 Châ—mbâ—r-Councell and High Commission-Court of Prelates and Lords against the rights of â—he People and a harmlesse and undenyable liberty of conscience unlesse humane society as weâ—l as pure Religion be subverted and in the Councell before I was turned out the Generall 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 tâ—ld you in the Câ—uncell bâ—fore all that he hâ—d no new Commission yet he gave his Vote and also that I was of the Army according to Common Ingagement speciall ingagements Christianity and reason Next of all I wondred that my Vote was then demanded in Counsell 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 publike 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 Souldiers of the Army were ready to be destroyed in their Liberties Freedoms and persons at pleasure by such practises 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 designes and to make them to act timorously dishonorably 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 dishonorably illegally and unconscionably to the dishonor of the Lord and ruine 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 peoples liberties and safety though the sweetness and the deliciousness of their then present power and their extream 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 ruine which couâ—se and practice is extream prejudicial to Common-wealths 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 then I did Truly Sir I may say Si crimen erat crimen amoris erat but I have committed no c i me at all and you may keep your favor and grace I will not accept of any such thing falsely called favor tending to the betraying of the rights of my native Countrey and to justifie you in those things that you must answer for before the Lord and the people and also seeing I am perswaded in my own conscience that neither the greater friend or enemy to the Nation can blemish me in my proceedings 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 Râ—ynolds to waite upon him expressing an order as from the General Counsel and so I told him as I remember I was come to waiâ—e upon his Excellency to know his pleasure he told me he wondered that the General Councel 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 consciencious 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 Cromwel yet I was deluded under the notion of a Fast yet I ingaged against the Insurrection when courted to far greater honor on the other hand which Henâ—y Liâ—buâ—n that traytor 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 neer two hundred pound charges and damages in my last cause as to the keeping up of my Troop neer 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 civill imployment in the Commonwealth would be more advantagious 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 imploy my self untill the Nation was more setled 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 then in that way and therefore I did desire him to suspend the giving out of any Commission unto another untill 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 intend to bring both businesses upon the Stage because in my conscience I did look upon it to be a business of a publique 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 anothers right as Mr. Soliciter Cook saith in King Charls his Case pag 21 Possession is a
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-BREAKINGS 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 honor I must put DISHONOR 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 prophaneness of the Lords holiness instead of Magistracy I must put as God and Nature K. James and your selves have said Tyranny instead of Goverment 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 inflamations 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 your selves 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 your selves Kings and Lords over the peoples 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 judg 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 thy Self in Scriptuâ—â— 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 president to the Nation of Judgment and Justice and look upon the cruelty exercised towards me from first to last contrary to the Freedoms of the Nation and iâ— may be any mans 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 honored much in subordination unto my God and the Freedoms of my Countrey 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 Rivâ—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 wel-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 Christs prayer viz. Father forgive them but not the latter viz. For tâ—ey know not what they do For their glorious splendid Declarations declare their knowledg and if it were not my Fathers 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 mâ—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 visite 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 supream Laws Liberties and safeties and for ought I know he intends to be the Janizary to murder me under his illegal jurisdiction and indeed I heard that L. G Cromwel himself should call him a Sot or some such like name whereas he is made a Justice of the Peace and Quâ—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 hypocrisie and dissimulation and also though Lieut. General Cromwel 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 Kings party far greater viz. Parolâ— c. 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 poysoned or what not by the enemies of the Lord and my Countries just Laws Libertie 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 your selves farwel all maner of Justice and Peace and the dealings with me are contrary to the prime undeniable Laws of Nature and capitall obligations of mankinde and which Presbyterians Episcopals Independents c. 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 then 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 â— 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 Common-wealths-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 Châ—istianity if they please for I beleeve the hearts of true Christians will be truly pierced with such usage When Paul reasoned of Temperance and Judgment 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 Charls 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 Peoples William Bray July 17. 1649. FINIS