THE Prisoner's Plea: HUMBLY OFFERED IN A REMONSTRANCE; With a Petition Annexed, To the Commons of England in Parliament Assembled;  
By GEORGE WITHER: Falsely charged to have composed a Lybel against the said Commons, and therefore now Prisoner in Newgate.  
It containeth also, many Interjections not to be despised; As also a collateral corollary, of public Concernment; and in particular touching The BLOODSHED, Whereinto God is now making Inquisition.  2 Cor. 12. 9, 10. 
My strength is made perfect in weakness; for when I am weak, I am strong. Therefore I take pleasure in infirmities, in reproaches, in necessities, in Persecutions, and in distresses for the sake of Christ, and a good Conscience.  
LONDON, Printed in the Year, 1661.   

A Copy of the Letter to the Speaker of the House of Commons, wherewith the following Remonstrance was sent to the said Commons.  
SIR,  
I Was committed to Newgate, as a Lybeller against the House of Commons; Therefore, to Vindicate myself from that Aspersion, and to intimate some other things pertinent to their Consideration, I humbly desire, you, to present thereto, the Remonstrance and Petition herewith sent; which I neither hope nor desire should be totally read in the House to the interruption of Public Affairs, but perused rather, by the Members thereof at their best leisure. I ought not to have been longer here detained, by the Warrant for my Commitment hither, then until your next meeting after the Date thereof, but should have been transferred: into the Custody of your Sergeant at Arms, who it seems is not willing to be troubled with me; And, indeed I cannot blame him, in regard I am so poor, that I am likely to be a burden unto him without profit, as I may be perhaps, henceforth to him also, who is now my Jailor. I was once your Client, and you my Patron; but, you are now engaged to speak rather against me, then for me: yet, you may be P●●●●●●micus, which is much better than a false Friend: and will think per adventure, when you have perused my Remonstrance, that I am fitter for an Hospital, then for a Prison. I hear many say, you can speak well; And I shall say so to, if you can find in your heart, a Motive, to speak a good word for me in season; and it may perchance do you some honour; for, Age, Poverty and decay of health have rendered me an object of Compassion, being at this time so utterly despoiled of all (yea and of more than all) that I am likely here to perish, unless God (as he hath hitherto done) shall extraordinarily provide for me. If by reason of Public Affairs, your House be not at leisure to take me into consideration, it would be one Act of Charity, to commit me to the custody of some Person (such a thing having been heretofore done) who is able to lodge and feed me at his own charge. If my parol might be taken for my appearance when it should be required, I would inviolably keep my word; but, indeed I know not where you will certainly find me when I shall be delivered from hence; for, so God help me, as I yet know not where I may then rest my head, within Walls and under a Roof, unless it be in a Church-porch, or some such place. Do, as God shall incline your heart; for, this is really the present Condition of,  
Sir, your Friend and servant, Geo. Wither.   

The Prisoner's PLEA FOR HIS VINDICATION: Humbly offered, To the Honourable Commons of England in Parliament Assembled, in a Remonstrance, with a Petition annexed; by George Whither, Prisoner in Newgate, under pretence of Lybelling against the said Commons.  Proverbs 18. 13. He that judgeth a matter before he hears it, it is shame and folly unto him. 
HONOURABLE,  
THough I am numbered among Malefactors, and some think me (as Ahab did Elias) to be one of those who troubles Israel; I have honestly endeavoured to serve God and my Country, even in those actings, which are supposed Criminal; and perhaps may have, yet, something to do, wherein I may be further serviceable in my Generation. Therefore, feeling my health impaired by being above six Months without hearing, shut up in a close Prison, deprived of those conveniencies and necessaries which my Age and condition require; I think it my duty whilst I have some strength left, to use the best means I can, to preserve my Life for his sake who gave it (though I have little cause to value the same for its own sake) being confident whatever hardship shall attend it, that he will permit no more to be imposed on me, than he shall render conducible to his Honour, and make me able to bear. Our late Epidemical distempers, have reduced me from a considerable Estate, to be much less worth than nothing, and if those blusterings had hitherto continued which ruffled about me, before, and when those Papers were seized, for which I am confined; doubtless, the Floods had ere this time overflowed my soul, or the stream ran so strong against me, that it had been impossible, I should have landed a Remonstrance within your threshold, with hope of acceptation; and what may be now done I am uncertain; nevertheless, you being again assembled, whom I am supposed to have Scandalised, (and long time elapsed without Prosecution, since the limit of my confinement hither by Warrant) I conceive your displeasure (if you be displeased with me) to be so moderate, that I am emboldened to offer myself to your remembrance, and to make my defence by this Address; whereto, if you please to vouchsafe Audience, a few minutes with patience, it may peradventure, save you the expense of many days hereafter, with some other advantages to boot; and though the length of it threatens tediousness, it may prove as well worth your hearing as most Causes, ten times longer in pleading, when Friends are made, and great Lawyers Feed. I shall be hopeful also that this will come the more seasonably to move your compassion, because it comes so soon after your late Commemoration of the greatest favour vouchsafed by God to the Humane Nature; and in regard the deliverance of an Innocent out of Prison, may be as allowable at a Christian Feastival, as Liberty was to a Murderer at the Jewish Passeover.  
I am, and have always been (however misrepresented) so true a lover of the Public Peace, that I was never designedly active in pulling down, or setting up any Supreme Power, or delighted in defaming those who are in Authority; nor purposely false to any, though I have been accidentally disservicable to some (when the appearances of Supremacy were shared among them who were a medley of true Friends, and Traitors to God, King and People; and when many of the late Dissenting Parties were in Profession and Action so fallacious in their words & deeds to each other, and to themselves; as also so repugnant, that few knew in whom to confide; and when wiser men than I, were guilty of many failings. For, knowing that all Power, exists by God's Grace or Permission, I still submitted conscientiously to that which was most visible in being, not questioning how it was obtained, how justly or unjustly executed, or whether it favoured or disfavoured me in my own Particular; but continued in Active or Passive Obedience thereto, whilst it could protect itself; endeavouring such things only, as according to my understanding, aught in my place to be done, and which might best conduce to preserve the Government, in Righteousness to God's Glory and their welfare, for whose sakes Powers and Governments were first given and Ordained: for, (how mean soever their Places and Faculties are) all men are obliged to serve in their Generations, with such Talents as are bestowed upon them, though they shall be Maligned and Persecuted for their labour. In prosecuting this duty (though performed with much negligence & vanity) God hath now preserved me about 50. years in being a Remembrancer to myself and others, of such things (after a Poetical mode) as I conceived pertinent to our Public or Private Welfares: And Poesy (though brought into contempt, by being made a Bawd to Pride or Lust; and for the most part rendered serviceable to the World, the Flesh and the Devil) was generally privileged to dare any thing tending to depress Vice and advance Virtue, by plain or Enigmatical Expressions, according to this Sentence.  
— Poetis,  
Quid libet audendi semper fuit, esq Potestas.  
Which in effect may bear this Paraphrase.  
Vice, to reprove in whom soe'er,  
The Poets Privileged were.  
Yea, Divines, Poets, and Philosophers, have been that great Counsel Table of the World, by whom Piety, Morality, and the Privileges of the humane Nature have been preserved from Barbarism, in all Ages, though many of them, in the Times, and among the Nations with whom they lived, had not much respect, nor so much Civil Authority as a Petty Constable. I presumed on their Privileges, and in order to the discharging of my Duty, lately designed a Poem, called Vox Vulgi, personating (more Poetico) the Counties, Cities and Burroughs of this Nation, reprehensorily expostolating a few particulars, relating to what was then rumoured, touching the Deportment of some of their trusties; And I was thereto moved by the many murmurings, secretly whispered, or openly devulged by Common fame, to the begetting or fomenting of dangerous. Animosities, though perhaps false; and to the infringing of our Common Peace, if true; Those Rumours I endeavoured to express in such manner as they were spoken, and with such Inferences as were made upon them by others, or naturally resulted from them in my apprehension; that, having fixed and made visible by words, those Notions which fluttered to and fro within me, I might the better see what they amounted unto; and make use of them to such good purposes, as I found cause of. And, I confess, I made those whom I personated acting a Reprehensory part, to speak as plainly, as boldly, and as Magisterially, as I thought it became them; because, fearful reprovers make fearless offenders. Therefore, I conceive that which I did, was neither a transgression against any Positive Law, entrenchment upon good manners, nor abuse of my Christian or natural Freedom.  
Having almost finished what I intended, I thought fit to offer it to the consideration of other men; and before I would make it public (which whether I should have done or not, neither I myself, nor any other man certainly knows) I resolved (that misconstruction might be prevented) to offer those rumours which I had Collected, together with such probable results as might arise from them, to the private view and Censure of some discreet and Honourable Persons, who were favoured by the King, that, if to them they appeared considerable, their prudence might dispose of that composure as they thought fit: And the Earl of Clarenden, Lord Chancellor of England, (though to me a stranger) being reputed of so much Honour and Integrity, that the King judges him worthy to be entrusted with dispensing his Conscience in the chief Court of Equity, I (resolving to present it to him in writing as soon as finished) had prepared an Epigram to his Lordship, which was inserted in the first draught of the said Poem, and seized by a Doctor (whom I think they call Master of the Faculties) of what Faculty I know not, except it be a Faculty of Plundering. For, without any Legal Warrant to me shown, he in a hostile, rather than in a Legal civil manner, ransacked my Chamber, Closet and Chests; took away goods belonging to other men, as well as mine; carried away by a Porter, a large Bagg-full of Books, written by several Authors, as also Papers, Letters, Bills, Evidences, Acquittances, with whatsoever else he pleased, which are all still detained, save a very few, to my damage and other men's; some of them being of such consequence, for aught I know, that they might have undone me, if I had not been undone before: and though it cannot yet appear, others may thereby suffer great detriment hereafter.  
The last draught of the said Poem, having many Alterations and Additions, which made it differ from the former, I purposed to make both agree in expressing my whole mind, had it not been prevented by that seizure. I added likewise, a Postscript to the said Epigram, of about four or six lines (as I remember) whereby I signified to the said Earl, that forasmuch, as in confidence on his Nobleness, and Humanity, these Papers were to him privately communicated, I presumed and expected (however they were by him relished) that no use should he made of them to my disadvantage (or words to that effect) which evidently implies that I had no Lybellous intention. The said Doctor hath perhaps so much candour, that he will attest his seizure of the said Epigram, with the said Books, as also of his then taking special notice thereof; but if not, I can make forth what I affirm as well by a probable Demonstration, as by other Testimony if need be; though I was then in some things wanting to myself, by that sudden surprisal: For, I was so much distempered to see my honest intention, likely to be quite made void, by taking away every line of what I had composed, that I regarded not what might befall my Person thereby; and should not have been so calmed as I now am, and then was within a few Minutes; but that something assured my heart, the loss of those Papers in that manner, would produce more advantages both to me, and to what God hath determined, then if it had succeeded otherwise; and I have in part already so found it.  
But for that mercy I owe nothing to the world; for, notwithstanding my cautiousness to avoid giving just cause of offence, the said Poem being quite taken out of my hand, (so that I could not produce it for my Vindication) it hath been so misrepresented by Fragments, to his Majesty's Privy Council (they not having leisure to peruse it all in so ragged a hand as mine) that I was about six Months passed committed to this Prison, as a Lybeller against this House of Commons: Before which Commitment, I heard a line or two, of the said Poem repeated in that injurious manner, to the Attorney General (who seemed to me so prudent, not to regard the officiousness of the informer) as made me perceive what was intended. For his objecting my words in that mode, without the qualifications preceding, or subsequent, made them appear like the Devils quoting of holy Scripture, or like his abusing the Sacred Text, who saith, cursed is he who doth the work of the Lord, and leaves out this Principal word, negligently. Thus do I seem to be dealt withal, contrary to my apparent meaning; For, in the Title of that Poem, called a Lybel, wherein the Counties, Cities, and Burroughs, are personated, reprehending their Prevaricating trusties only, according to what was commonly famed; there is a premised Salvo, preserving the honour of the Parliament, and of every faithful individual Member thereof, from those reproofs, and the said Salvo was not there verbally expressed only, but likewise really intended; and I effectually endeavoured throughout the whole Poem to excuse them from what was mistransacted by Surprise or otherwise, as also by so reproving those that were faulty, that no man might be personally defamed though guilty; yea, so rather, that every individual offender privately applying those reproofs to himself, as he finds cause, might reform secretly what was amiss.  
The Parliament, or this House cannot be Scandalised by discovering of mere causual failings in that manner, or of such contingences as were not in their Power to prevent: nor is any man justly to be blamed, for modestly taking notice of them, with an intention, to seek redress for what may misshapen thereby. If there be no such Prevaricators among you, as it was defamed, no man among you, is then reproved or concerned in that Poem. If there be such, they keeping there own Counsel, and reforming there manners, may be as free from Scandal as they were before that Poem was written, though it should be devulged; and I think it would add to your Honour, if published with your allowance; for the best way for men to prevent disparagement by general reproofs, is to take no notice that they more concern them, than every other man; and to approve of it as tending to the depressing of Vice, and the advance of Virtue.  
Scandals past by, are soon for got,  
And hid from them, who knew them not.  
They have exceeding crazy Credits, whose Reputation will be cracked with such touches; and I am rationally persuaded, that they who are prudent, and sober, will be ashamed to take offence at so innocent a Prosopopeia, seeing, though there may be folly in it, wise men hear fools gladly, because they themselves are wise; and none will be implacably displeased, but they whose imprudence will manifest, that their own Consciences do accnse them, for having been somewhat justly liable to those reproofs.  
If we may not in genaral terms reprehend indiscreet and vicious actings, in such a mode, and with such Epithets as to them belong, I may well affirm Vices are more privileged than Virtues, and that Morality is in hazard to be brought to utter contempt. If we may not without loss of Liberty, be permitted within our own Private Closets, to set in order our fleeting thoughts, occasioned by what we see and hear, and put them into words, that we may thereby the better consider what they amount unto, doubtless, we have little Freedom left us; and I for my part (though I shall not whilst I live, desist from claiming the Privileges due to the humane nature) will bear the infringement of them with patience, and rest contented with an internal enlargement; yea, though I know it is as injurious to a free English man, to suffer uncondemned, as it was to Paul being a free Roman; and I had rather be one of their number who suffer in that kind, than one of those, who lives in fear of their words and thoughts, who intent them all good, and no harm, in Words, Deeds or Imagination. It was reputed a dangerous time, and a Symptom of sad consequences, both by the Jews and Romans (as their Histories testify) when men were made Capital offenders for words. How sad then are those times likely to be, wherein words well intended, yea, tending to the General Peace and welfare (if rightly understood) shall be judged Criminal? and, when some who misjudged them, do know in their own Consciencies, that they express nothing but what is true, and fit to be offered to consideration? I know it to be a Privilege claimed by this House to judge of the Crimes charged upon any Member thereof: If therefore, I had intended a charge in particular, against any one, or more of them, I would have brought it hither, though I have learned, by dear bought experience, what hazard I might have run.  
But, I having only gathered together, what the wind had scattered, with a purpose rather to make a Lenitive than a Corosive, designed to present it to such hands, as I thought fittest to make application: For, perhaps (considering of what Ingredients it consists) if I should have presented it to your Speaker, or to any other of your Members, he or they, might as justly have been suspected my confederate, and an accessary Lybeller, as I now am to be a Principal one.  
It may be objected against what I have raised from Fame, that she is a Liar; I confess it true, as well in her good as evil reports; and that in these times, Fame hath been very injurious both ways: I am therefore so Jealous of all she blabs, especially of what concerns men's Reputations, that I give not credit to any rumour without well considering the Circumstances and Relators, before I receive it for truth (unless a fit of that Levity surprises me, whereto most men are over prone) And as I am wary how far to believe it, so likewise I am careful to make use of the Truth, Falsehood or Probability thereof, so far forth as I can, both to prevent my doing that injury to another, which I would not another should do to me, and to render it as publicly advantageous also as I may without Scandal to Individual Persons. Therefore, though Vox Populi, is said to be Vox Dei, and Common Fame in some cases, reputed equivolent to a Proof, my reprehensions are always in General Terms, or at least of so large an extent, that particular offenders, are not thereby made discoverable; because, I have neither warrant or purpose, to bring men to public shame or personal punishment; but to prevent it rather by giving Delinquents occasion so to take notice of their own Prevarications in private, that they may escape both punishment and shame. If this were not my Principle, I might have mentioned many things in particular, not meanly reprovable, as well knowingly, as by Fame, whereof even Members of your House are guilty; and which I might safely, and with a good Conscience, have charged upon them, if I had as plain proofs to evidence it to other men, as I have to ascertain it unto myself; And, to affirm this, is neither unblamable in me, nor Scandal to this House: For, it is no dishonour to any Society to have it affirmed, that some of them are corrupt or faulty. The soundest Flock may have some rotten Sheep; There is no natural body without a blemish, nor any Politic Body, or Civil Constitution without defects. There was one Traitor among those 12. Apostles which were chosen by Christ himself; and if there be one faithful one among 12. of those Prelates, who in these later Ages, (as they are now Elected) do claim to be their Successors, many good People are deceived. It were a Miracle if the People had not chosen some to sit here, who are not such as they ought to be. Though you have an Eloquent Tongue, an undistempered Brain, an intelligible common Sense, if you have therewith some Organs of the External Senses maimed, and other members defective, without your default (which is not impossible) how can you help it? or why should the whole Body be therefore blamed? I am not ignorant how tender I ought to be of your Honour; and to let you know, how far I am from being a malicious prosecutor of any man's Personal Crimes: One to me allied (who in that respect craved my advice and assistannce) brought me a Paper containing the effect of Articles, by him intended to be exhibited against a Member of this House, with confidence and probabilities, of making unquestionable proof of the whole Charge; which comprehended such unmanly, unchristian, impudent, and Barbarous misdemeanours in words and deeds, that the Crimes being proved (as I think they might evidently have been) you could not have waved his expulsion with preservation of your Honour: yet for some good reasons, I made a stop of that intended Prosecution, and in hope to reclaim him, immediately declared the whole matter to an Honourable Earl, who to my knowledge had power over him, desiring his endeavour to reform him by his Authority and advice; for which Civility I had thanks returned, and heartily wish the Gentleman may be so truly reclaimed, that no further notice be taken of what is past, to his dishonour; For, by my wilful default no man shall be Personally defamed, if reformation may be otherwise effected.  
There is, without question, in some degree, a just occasion of every Fame wholly, or in part, whether good or evil, true or false; and a discreet taking notice thereof, might be a means of rectifying somewhat which is or may be misdone to private, or public detriment; If there were such misactings as Fame reports, no great offence can be justly taken by the repetition thereof in my Poem: For, a verbal mention of Prevarications, whether in general or particular terms, is the least punishment due to Transgressor's. If reproofs be misapplyed to them who are not faulty, or Scandalously to them that are guilty, the misapplyer, not the Writer is the Lybeller. To prove that which is written to be a Lybel, all these following particulars must be concomitant: First, it must be written and devulged with a malicious intent, and the malice evidenced by some Circumstances. Secondly, it must be so published, that neither the Author's name is expressed, nor ought else, whereby it may be discovered if reputed Scandalous. Thirdly, it must either Scandalise the Persons by Name, or by such marks, as can make it appliable to no other man; or if it Scandalise Societies, it must Scandalise them wholly; for to say some of them, did such foolish or wicked actions, is no Scandal to them who never did them. I mention no offences, but such as are known to have been committed by some; for, to write against that whereof I knew not any one to have been guilty, were to teach men new Sins by naming them, which perhaps never came into their thoughts. There are few things misdone by any one, but such as many know others to have committed, and if they make a Scandalous application, be it at their own peril; for it concerns not me. To be debarred from a general reproving of such Enormities as are daily found in Persons and Societies, would be a paliating of Transgressor's, and an infringement of the Privileges due to Justice, and the Moral Virtues; and therefore when all the Circumstances afore mentioned concur in a reproof, to denominate it a Lybel, it must be entirely and openly produced also, to be judged of by those whom it may concern, and not by fragments: and then such only are to pass Judgement thereupon, who are Competent Judges thereof, by being no parties; and who have taken every part of it into consideration: For, it is a Prerogative due to God only, who is Justice itself, to be judge in his own Cause; and is I think, a Privilege Usurped by none else, except Tyrants; because I have observed, that, Just Kings and lawful Judicatories, presume to judge none in matters relating to themselves, but by standing Laws, justly constituted; and their infringements, by the Common Law of this Nation, aught to be evidenced to the Consciences of twelve good and Lawful men, as well as to the Judges, before the party accused is Condemned to suffer. In this Mode, if I shall be found an offender, I will patiently submit unto the Verdict, be it right or wrong; be sorry for my offence, if I have committed any; and make what other satisfaction I can, as I will also do, by whomsoever I shall be convicted of a Crime, though I intended none. For, having been many ways a transgressor to Godward, I will not repine though he shall deliver me into the hands of Men, even of those men who having been forgiven many Talents, shall take me by the throat, and cast me into Prison, who trespassed against them to the value of a few pence only.  
Nevertheless, I think it will not misbecome me to say, that I have been somewhat over severely dealt withal, in being upon a slight view of my imperfect Papers unpublished, accused and committed, without hearing, to a destructive Imprisonment, for but mentioning the Drunkenness, Debaucheries, Follies, and other Exorbitancies of those, who have not been ashamed to act them, as well openly by day in the sight of the whole Country, as by night, to the occasioning of many disgraceful rumours, whereof I thought to have made some good use. And, but that I presumed on the candour of this House, and hoped that some Novices might have been improved for the better, since their Election by sitting a while there, as well as many have been heretofore made worse by sitting there over long, I had not brought this Remonstrance hither; but rather appealed to the King or House of Lords, as my proper Judges in this Cause, in regard none of them are Parties.  
This Nation boasts of their great Charter, and of other petty ones: But, how enjoy we the Privileges by them confirmed, when we are deprived of our Liberties unheard, upon misapprehensions, or the false accusation of beggarly and maliticious informers, to the enriching of Gaolers and Messengers, by impoverishing honest and innocent men, as if Sheep and Lambs, were bred and kept for nothing else, but to be worried for Dog's meat? how can humane Society be preserved, or of what value are Grants of Princes for themselves, their Heirs and Successors confirmed by Solemn Engagements, Oaths, Hands & Seals? and what trust is in them, if upon every slght Jealousy or Suggestion, they may be made void at the will and pleasure of those who are in Power, as often as they find the vacating of them will be their advantage? The Privileges which God and Nature gave me, I will exercise as long, and as far forth as I can, without ask any man's leave, and suffer patiently when I cannot shun it, without making any account of that which hath no certainty therein: For, how can I believe that they who will hinder me from enjoying what is given by God's Charter, will let me long possess what I have by their Grants? When the World permits me to possess Liberty, or any other natural benefit or accommodations, which are in her Power to give or take away, she permits it, but because, it is most for her present advantage, not out of love to Justice, or good will to me. And long experience hath taught me, that where Power is exercised without Law or Conscience, there fair Promises mingled with some Acts of Grace, are but baits to bring Wild Fowls to their decays; and slight performances in hand, greatned by hopes raised from Complimental favours, and deeds confirmed with hand and Seal, are for the most part, but devices to keep Tame Fowls always in readiness, as it were about the house, to supply such wants as may accidentally happen. It may be said of many now, as it was of Severus, of whom it is recorded, that he deceived every man who trusted him; yet still found enough who were enduced to trust him: so, most men in these days, though they have been often deceived, and profess they believe they shall still be deceived, by those in whom they seem to confide, do nevertheless act, as if they believed otherwise; the many reason whereof is, because, they cousin themselves: And whereas Oppressions proceeded heretofore from the Pride, Avarice and Ambition of Princes, now they proceed from the Luxury, Malice, greediness, and baseness of the People turned Courtiers; who under colour of a feigned Loyalty, rob Kings of their honour, with a show of increasing their Power and Wealth; of which they likewise cheat them, and by degrees corrupt their manners, and root out of them the Royal Virtues to which they were naturally inclined. By such bosom Traitors, if his Majestres' constancy and clemency had not been impregnable, his last Act of Grace and Indemnity, had ere this time (if I am not deceived) been made void; as his Engagements on the behalf of Purchasers have been, by a device, which picks our bones after our flesh is torn away, instead of what he graciously intended. Of this I am experimentally sensible; for, I am not only deprived of my whole Purchases with their improvements at my cost, without the allowance of one Foot of Land, or a penny in money; But the Prelate who now possesseth it, his Tenants, Officers, or their Agents, making riotous and forcible entries into my possessions in a Barbarous manner, took my rents due to me, with my Corn sown before he was Bishop there; yea that Corn that was housed also, a year before his Admission; as if it had been purposely done in contempt of the King's Declaration and Engagements to the contrary; who, by what is observed in His Majesty's struggle to moderate the violence of them who are inclined to Rigour (and by what I have been informed of his generous respect to the Preservation of His Royal word) it seems to add much thereby to his Personal Honour; and evidences, that he hath more true humanity, and Christian Clemency, than two thirds of those, who have sought to honour and advantage him by their severity; And if he endeavour to strengthen those virtues by God's assistance, (who will never be wanting thereunto) until they shall become habitual, they will cure all his Infirmities, and cover all his sins, though they were multitudes. I am as sensible as a man can be of what I do suffer; I am as intelligible of what I may yet suffer, and know as well as most men, when any thing is illegally imposed on me: but am so prepared for what may befall, that I fear it not, nor will currishly bite the stones that are flung at me, because I know the flingers; nor will trouble myself to rate every Dog that barks at me, nor complain frowardly of those that sets them on; but, plead my innocency with a sober boldness; declare truly my oppressions, and sustain them patiently, in hope they will be shorted, amended or ended: For, things grow ripe as well in dark nights, as in clear days, though few perceive it; and, that which men despise proves other while, more pertinent to their welfare, then that which they best esteemed. Micab though, feared, hated and persecuted by Ahab, and the rest of the Princes of Israel, told them that which was true, when all their Court Prophets prophesied Lies; and he was more safe in Prison with bread and water of affliction, than they were by enjoying their Liberties, with plenty, and fortified with Armies to defend them from what he presaged: For, he is the Protector of all those, who stoutly and conscientiously discharge their duties; who, hath said by way of threatening, Touch not mine Anointed ones, neither do harm to my Prophets. Every true Christian is one of his Prophets, and in that sense I may say without Arrogance, I believe myself to be one, though I am often so called in derision; Or, I am in stead of one, at least, at this time to these Nations: and may say also, that I have been scurvily enough used, to be one of those to whom God vouchsafed an Anointing with that Spirit in a measure, somewhat more than ordinary: For, what may I expect to suffer when I shall be convicted of the Crime laid to my charge, who am uncondemned cast into this disgraceful Jail, and left so neglected of the world, as if I were neither worthy to he acquitted or Condemned? Here, I consume the last of my days in a poor lodging, without servant or other attendant, during the long Winter nights, forced in my present sickness, to arise in cold and darkness, without convenient accommodation, nigh half an score times within a few hours, to disburden Nature; I am put to more expense in one day, than all that amounts unto which I have in certain for subsistence during my life; For my Friends being unwilling to hazard my health in a Lodging among common Prisoners, are compelled to pay weekly, as much for a poor Chamber (as would discharge a years rend for a house with a good Farm in the Country, yet cannot have it at that dear rate, unless they pay likewise weekly for one meal a day, besides extraordinary expenses in other necessaries, so much as provided me competent meat and drink five weeks, one week with another, before I came hither; which pittance did preserve me in good health without having any other addition, to the value of a penny; and I would to God there were not many at this time more oppressed than I am in this kind. That expense was defrayed, also by Charity, which made me then so frugal, lest there might be a failing thereof, as there hath been lately of what was formerly sent in hither: perhaps, by reason my offence being aggravated so much, that I being numbered and made a Companion of Thiefs and Murderers without any difference, it hath rendered some of my Friends afraid to visit me; and for that, some other of them are so impoverished that they are disabled.  
I would have added no more, but considering, with what Malignancy some giddy Censurers have objected against me, the harshest passages in my Poem, without their Qualifications as aforesaid, I cannot but be sensible of that influence it may have upon those hearers, who shall never see the said Poem in its proper dress, and perfected as I intended. I will therefore make bold to put your Honours in mind, that I shall conceive myself much injured, if any Member of this House shall in his Public Capacity, pass a Vote against me concerning that Book which is supposed a Lybel, until he shall first peruse, or hear it wholly read; or, if he shall charge upon me as my Act, either of those imperfect draughts thereof, which were seized in my Chamber, until I deliver it forth completed according to my purpose; in regard, till than they are neither mine, nor ought so be reputed. I will once again also, put you in remembrance, that it is but the Common Fame, with some Inferences thereupon, which I would have expressed; and which therefore, if offensive, aught to be charged upon the People, not upon me, who did but Echo to what they spoke. This being considered, and that I only wrote in Private to a good end, what I had heard and partly knew (yea, and what some of you likewise and many Thousands know to be true) I cannot justly be termed a Lybeller, or that Poem a Lybel. Though he who seized my Papers (and is or was, as I am informed the Master News Carpenter, that chips out unto us the Weekly Intelligences) hath already deemed me (as I hear also) to the Gallows, and intends to endeavour what he can to prefer me thither, by publishing my late Poem in fragments, with his Animadversions thereupon; I shall have no cause to be displeased thereat, if I may have Liberty to answer him in Public, and be allowed also a true Copy of the said Poem.  
Habitual viciousness, hath so corrupted most men, and made them so slavish that they dare not speak of, or to, their own Idolized Creatures, but with Epithets and Attributes due to their Creator; or with some abusive application of the holy Text; nor hear things expressed as they truly are, or called by their proper names: and that makes my Poem so distasteful to some Readers. This slavishness hath also partly occasioned, and justifies those whom you call Quakers (who do it by a Spiritual impulse, and not out of a carnal affectation to singularity) to neglect and condemn the Compliments, Language, Dialect and manners of these times. Some of my Predantical Censures without your doors (who know not what free Language is allowable to the Muses in reprehending Vice) being more offended with honest words and wholesome Truths, though soberly (if plainly and boldly) spoken, then with wicked deeds; seem to think it little less than Blasphemy, to affirm, their are or may be Fools, imprudent, rash, inconsiderate, or debauched Persons admitted into the House of Commons; Nevertheless, you may perceive by what I have already expressed, that I know it to be possible, and why should I not believe it so to be? when, was it otherwise? what wise men among you have not so found it to their vexation and trouble? or how, could you be a true Representative of the People, if there were not such among you? considering, what for the most part, they are, how factious, how froward, how malicious, and how troublesome they have often been to themselves, and to your sober proceedings? when I find Dawes and Doves together in one Dove-house, flying daily in and out together, I may possibly forbear to speak of it; but, if my Life should lie upon it, I cannot choose but think and believe the Daws are Daws, whosoever says to the contrary, when they are such in Shape, Colour, Feathers, Voice, and Action; nor do I think the Pigeons are not true Pigeons, because their are Daws among them: I have been so used to a true Pace, that I cannot easily tread a shuffling Amble, or fall into a false Gallop. But, I will harp no more on this string, for it is harsh in mine own ears (God save them) and you are wise enough to apprehend what is considerable without more words. Fools are afraid of their own shadows, and had rather be flattered into destruction by false representations, then to be delivered by plain dealing. Truth will nevertheless prevail at last in despite of impostures, and falsehood; God, hath sent his Harbingers, and will come ere long to put an end to the Delusions and Confusions which our incredulity, profaneness and Apostasies have occasioned to abound; yea, even that great Mystery of Iniquity, which begins to sprout afresh, and which hath lately appeared in many Shapes, ripens every day so fast, that it will shortly be rotten; and I believe (as old as I am) I should live to see the fall of it, if I might survive but till the Age whereto some in this Generation have artained: Gods will be done, for though I die before that time, I shall stand up in my Lot, to behold the effects of it. Come Lord Jesus, come quickly.  
I have now done with what I primarily intended by this Remonstrance, purposing at first to conclude with Petitioning somewhat for myself, relating to my present outward Condition; But, as my case, and the times are, I neither know what will be most advantageous, nor what is likely to be granted: for considering how I stand misrepresented, many will be ready to speak against me, and not one plead for me, except those whom God shall extraordinarily incline thereunto; and what respect they shall vouchsafe, lies yet hidden between God and them. I think I may truly profess, that I desire neither Prosperity, nor Adversity, no not the best things absolutely, at this present, as relating merely to myself; for as bad as it seems to far with me, I dare not ask for any thing absolutely, but what I am warranted absolutely to pray for; because I know not what God hath preordained as best for me, and most tending to his Glory; and lest I may Petition myself out of the Frying Pan into the Fire:  
Incidet in Scillam, qui vult vitare Charibdim.  
Charybdis when I eat  
I am on Scylla run.  
That, which threatens the worst things, may produce the best; that, which promiseth what seems most desirable, may be most harmful; and, assuredly it will so prove, if I should absolutely desire it, especially, in these times of Probation, wherein all Persons and things, are coming to the Test. I am for my sins justly deprived of my whole Estate, and well nigh of all outward comforts and conveniences (except such as God sends in upon a new score) yet perhaps, I am not deprived of them for my sins only, but partly that being thereby freed from those worldly entanglements, which made me too regardful of my Life, and Personal Interests, I might by the loss of them, the more fearlessly discharge my duty to God and Men; as most commonly they do with more courage, who have but their Lives to lose, then when they have also great livelihoods to hazard; and it may be, that they who rejoice in their plentiful enjoyments of such things as I have lost, do possess them but to help ripen them into a sinful impenitency. It may be likewise, I having expressed such Principles, and Resolutions as the World thinks no man truly owns, it is necessary for the sake of many men, that I and some other should in this Hypocritical and Apostatising Generation be proved by Sufferings, whether we are true Professors or Impostors; And if I shall be Ambitious of any honour in this World, it will be to be Honoured with such a Probation; all other Temporary Honours appearing to me in comparison thereof, less Honourable than that of the late Frince Le Grange; which is not altogether so empty a vanity as it is reputed by some sober men; because, possibly, that Scoene of Boy-games (commonly called Christmas Gambols) was permitted (though not so intended by the Actors) to be a sign to this Generation, and to all who saw them, that the most substantial Titular Honours, Glories and Pleasures, of this World, will be very short, and when past away, leave them who affectionately embraced those Clouds, poorer and less honourable than they were before; if not more miserable. All Subcoelestial things are vanity, and I am so far from doting on Temporary Honours, that I should little value that precious Jewel, a Good Name among men, if it conduced not more to the Honour of God, and the Consolation and Edifying of others in Virtue and Piety, than to my Personal advantage; yea I had rather be a George on Foot, styled simply George Whither, without any Attribute, having my share in the Honour of those, concerning whom it was said, To you it is given to believe and suffer; then to be a George on horseback, honoured among those Grandees, usually Pictured riding as it were Triumphantly on prancing Steeds, with Gild Trapsticks in their hands, and the Title of Excellency, or such like written under them.  
I have now little or no Portion in the World, but my Life, and if I should ask to be delivered out of this Jail, my Engagements may bring me next day into another: For, I have no subsistence but their Charity, whose faces, or names for the most part, I know not; and should God cause them totally to withdraw it (which I am confident he will not, until he provides for me another way) I shall soon be out of every man's Power: God hath been pleased here to prove me, as well by Sickness, as by Poverty and Imprisonment; in so much, that one Twelve hours more of such Corporal tortures as I have sustained for some few days, would totally end all my sufferings; and I am persuaded God (whose mind I desire in all things to search out so far forth as lawfully I may) hath lately given that sharp touch in my Flesh, to make me consider how much more dreadful it would be to fall into his hands, then into the hands of Men, who cannot possibly inflict a greater Torment; and, that, if bodily pains may be so extreme, how insufferable it would be if I should fall into the distempers of a wounded and despairing Conscience, by a wilful neglect of my Duty. But to prevent it, and furnish men with inducements to constancy in his service, he hath in that, as in all other straits, given me earnest both of his making issues out of all my Trials and Temptations, and of preserving me safe and patient whilst they continue. When I had nor Goods, nor Lands, nor House left me wherein to rest my head, nor any certain place wherein my distressed Relations might have harbour; yea, when the addition of Restraint to Poverty in this disgraceful Prison, had made my Children an object of scorn and contempt; even then, God's merciful Providence provided for them, to the wonderment and rejoicing of my Friends, by giving them in marriage, without Portions, to Persons of considerable Estates and good Reputation; and made it the more considerable, in regard they whose natural affections and moral Compassion, he inclined thereunto, were never in their Judgements, or Interests united to that party with whom I was formerly engaged: But he who makes men of one mind in a house, hath made nevertheless such a loving and conscientious harmony, in their manners and affections, relating to a Christian well-being, that I hope it may be a sign of a more general composure of differences throughout the whole Nation; and I heartily pray it may be so; howsoever, by these and such Pledges and Evidences of God's Love, my Faith in the mean time, may be preserved from failing, if I must pass through greater Trials.  
Those are possible enough to happen in divers respects; For, I hear that Stigmatising, and the loss of my Ears is the least I seem to deserve in the opinions of some; which though I repute it equal with the loss of my Life, I will neither make Petition nor Friends to avoid it, by any other means but this Apology; For, I deserve no such punishments by Law, and if I undergo them without desert, it hath been the Lot of better men, and Gods Will be done, who will enable me to bear what he permits to befall me. Some, owning worse Principles than I do, have suffered no less hardship with much courage: I have known a man in my time, to lose his Ears, to be Stigmatised, Banished, brought home again by Thousands as it were in Triumph; Chosen to be a Member of the Highest Council than being, and yet to have less honour in his Exaltation, than he had in his Sufferings; Sic transit gloria mundi: Thus the Honours, Disgraces, Bubbles, and Troubles of this Life, pass and repass into that which is contrary to themselves; and with me, all such things will so quickly come to an end, that I think them not worthy my care. It is possible, that I may shortly be cast into the Dungeon, ten times worse accommodated then at present, There, I may be visited also with bodily distempers, no less unsufferable than those I lately felt, and be left quite destitute of those supplies and means of easement, which were then vouchsafed; for there is already a failing of that Contribution which I formerly had, and it may be much less, in regard it came not (that I know of) from the hands or Charity of the Lord Mayor, Sheriffs or Aldermen, within whose Common Prison I am confined; nor from any Noble or very rich Persons; But from them only (or for the most part) whose Charity exceeded their Abilities, and from such (if I am not misinformed) whose certain livelihoods are scarce sufficient to relieve their own wants and their necessities, of whom they seem to be more obliged to take care then of mine; and as their Number and Estates decrease by Death or Oppressions; so in probability must my relief diminish: But it may partly be obstructed by a worse means, in regard (if I am not much deceived) there be yet some counterfeit Professors of Piety, who having gained repute and profitable employments heretofore, by their formal complying with such as are sincerely Religious, do for self ends privately asperse and disparage their Brethren who are in affliction, to the abating of that Charity, whereby they were comforted: this way, I probably suspect I may suffer by some, who insinuate that I have not dealt so candedly as I ought to have done with them; whereas they abounding in their own sense, have not only been unreasonable in their demands and expectations, but palpably injurious also unto me and mine: But my Essential reputation depends on what is really in myself, not on other men's Tongues; and these devourers of Widow's houses, under the colour of long Prayers, have always been as much my Enemies and Traducers, as they who are openly profane; of which two sorts there are so many who make it their work to asperse me, upon the account of envy, malice, or self interest, that I cannot long escape their Evil Tongues; and perhaps I may now suffer in the opinion of this House, by the misrepresentations of such Persons, as I have done heretofore.  
But I being Experimentally acquainted with God's dispensations as to giving, and taking away; do find their may be as just cause at this time, of taking away as of giving (lest my corrupt Nature being prone enough thereto) I might more depend upon my own strength, or upon God's gifts, or upon those by whom he sends them, then upon him from whom they came. God Alsufficient by adding and withdrawing, keeps me both from despair, and presumption. I find moreover, that not only the seizure of my Papers, hath advanced my Primary intention, but that every hardship also which hath happened thereupon to my Person, hath advantaged me; For, I who was heretofore served with nigh twenty servants in household at once, can now serve many hard Masters, and myself too, with more contentment then in those days. I have by losing, gained somewhat toward my support; found somewhat which lay hid within me, to make a mends for what is defective without me, and can do many things for myself, which I never did heretofore; mend my clothes, make my Bed, my Sea-coal Fires, & sweep my Chamber, as well as any servant in the Jail, and make the doing of these things a pleasing recreation. I may possibly be detained in Prison until I must lie in a lousy Bed, or upon the bare ground, but whilst I am here I shall still have the Walls and roofs of a Prison to defend me from the cold Air; whereas, if I should Petition to be delivered hence, and obtain my request, without being some way provided for, I know not at this present any place wherein I can be certain to find so much shelter as I have here; in regard, my son in whose Chamber at the Temple I had harbour, till I was from thence committed, was lately constrained to sell it to discharge a debt of mine, for which he stood engaged; and this being considered with many other things considerable, I know not what to ask of you for myself. Excuse this Verbosity; For, old men (especially when oppressed) are full of words; Losers also (as our Proverb saith) may be allowed to speak; and though much of what I express may seem impertinent both to my Vindication, and to you, yet for many respects it will he pertinent to me, and to many more, when you have laid them aside (or shall neglect them) even to many of the Common People who are both your Servants and Masters. For, I have not scribbled all this, and enlarged it with many Collateral Expressions, so much to Vindicate myself, as in hope my Experiments in this suffering, may be of comfortable use now or hereafter, to some of those whom you represent. And, in truth, my Apollogizing for my tediousness now I seriously heed it, is but a needless and impertinent mannerliness, according to the Common mode; for, it cannot be justly expected, that to the interrupting of Public affairs, a discourse of this length should be read in your House; nor had I any such hope, though I directed it to the whole House, to interest every individual Member thereof in my Cause, when his will and leisure shall thereto incline him; well knowing, that were it longer, or shorter, it will be totally perused by some of you, out of a Conscientious regard of my sufferings; by some others, out of curiosity; by others, for their information touching those matters which may be thereby discovered relating to themselves, or the Public; and, perhaps, by more than a few with a desire to find out somewhat therein, which may give them occasion to add to my affliction.  
But, I may trespass against your patience more through my tediousness, in somewhat that I have yet to say, by occasion of that Public Humiliation which is enjoined by his Majesty's Proclamation; the sincere Solemnisation whereof, will be another incitement to Justice and Mercy, in regard that which is most Essential to such Duties, is Relieving the Oppressed, the Widow, the Fatherless, and letting the Prisoners go free, next unto those Offices which are to be performed immediately to God. It hath suddenly Surprised me, and though it seem not to belong to my matter in hand, it will be of such concernment, that I cannot forbear in this place to insert it; knowing, it pertinent to this Generation, and my work therein; which being almost at an end, I will upon the said occasion, leave with you who are the Representative of this Nation, some hints and Cautions, fit to be taken into consideration by you and them, at this time, in respect of that said Public Humiliation; Therefore that my words may appear to be worthy of so much regard, at least, as those which were spoken to Baalam by his beast, I pray be pleased, though I seem a Phannatick, to take notice that above a hundred of my Presages and Preconjectures heretofore published, & tending to the Common welfare (during the several changes of Governors and Governments, since I came to years of discretion) have been evidently verified; and some in particulars touching the profanation and abuse of Public Humiliations and Thansgiving; and for which Impieties, and Hypocrisy, those Plagues were increased, from which we desired to be delivered, or other Judgements brought upon us. It was too evident that for the most part, there was more Policy than Piety, in the Celebration of Public Fasts and Thanksgivings heretofore; the first, being perhaps to delude People by a show of Holiness, to make them the more willing to contribute supplies and assistance to their Designs; and the latter to encourage their Friends, dishearten their Enemies, or to Magnify their own Victories and Prevailing, rather then to glorify God; And the lean Calves of their Lips, which they then offered, were far inferior to the Hecatombs and magnificent Sacrifices of the Gentiles in preceding Ages. Oliver Crumwell, about, or little before the beginning of his last year, commanded a day of Humiliation to be Solemnised, with a pretence to seek God for the removal of a great Mortality then raging, as he pretended; within a Month after that, he enjoined a Public Thanksgiving, with a pretence to glorify God for his two most Signal Victories; at which times, I prepared and made bold to present to his own hands, Hints, to remember him of such Cautions and Duties as I feared he might neglect, peradventure not without cause; For, no effects followed answerable to those Pious pretendings; and on the very day Twelve Month next following his day of Humiliation to take away Sickness; he himself sickened to death; and within a few weeks after that, even upon the same day Twelve Month also, which he set a part for a Public Thanksgiving, he died of the aforesaid Sickness; which I take the more notice of, because, I find at the conclusion of the last Address, which I prepared for the said two Solemn days, these few lines;  
Sir, I have now performed my true endeavour,  
If, nothing it prevails; Farewell for ever:  
For, you, or I, or both, shall be ere long,  
Where, you can do no right, nor I take wrong.  
God give a better success to our Devotions, then in days past; but I do yet see very small appearances thereof, for, the best Sign at present that God will at last deliver us from the Judgement now lying upon us, and avert those which we fear, is this; that he removes them not before we truly repent: I hear we have the same Animossities, and the same Avengeful spirits amongst us: I hear, the cries of the Widow, Fatherless and oppressed, are as loud and lamentable as ever; That Prisons are still as full, not only of miserable decayed Debtors, but, also crammed up as it were, to the destruction of many men's lives, or healths, with Persons who suffer merely upon the groundless Jealousies, and pretended Suspicions of malicious informers; and few take their Oppressions and starving condition into consideration. Poverty by Oppressions, and new Oppressions by Poverty, are become so Epedimical and Universal, that no History can show us that there ever were in the same Land (where no War did then rage) so many thousands of the same Nation, made beggarly and miserable by each other; even by their acquaintance, their former Familiars, their Neighbours, Brethren and Kinsmen; or, where there was at so necessitous a time, so much Luxury, Pride and excessive bravery in apparel. And the confederates of the man of Sin, do so endeavour also to root out their opposers, by whom the Peace of God should be preserved among us; and have so increased Profaneness, Impiety, and Superstition, that, though many now think this Nation in a happy Estate, and near to a Glorious Establishment in their Mode; the World seems unto me, rather nigh to such a Judgement as Noah's Flood; or, these Nations, by their paralleling them in their sins, not to be far from somewhat resembling that which befell to Sodom and Gomorrah, unless God shall prevent it, for the sake of his Elect.  
Give me leave therefore (who shall probably never hereafter be troublesome again in this kind) to declare freely and fully what I believe God declares unto my heart, by bringing an Exemplary Judgement of his to my remembrance, recorded in the 21. Chapter of the second Book of Samuel, which I am hopeful may opperate somewhat, being well considered, toward the asswaging of that blood-thirstiness, and toward purging away that bloodguiltiness, which lies yet upon us; For, notwithstanding the blood already shed, I do perceive that not only many men, who are no ways in their particular Persons or Interest, damnified by those who are questioned for shedding blood, have an unquenchable thirst after more blood; but, that Women also, who are naturally tender hearted, are so inflamed with that thirst (if we may know their distempers by their words) as if the Death of others were half the Life of their Souls; and as if they had never heard, who hath given it forth to be the Mark of Whorish Women, to hunt after the precious lives of men. I heard since this Text came into my thought, that you had a Sermon Preached before you, upon the same parsel of Scripture, on the late day of Humiliation; but I have not yet seen it, nor heard what Application or Use he hath made thereof; when you have heard me, try the Spirits by which we are guided; for, I will declare myself impartially without respect of Persons, according to that Light within me, which beameth from the Light Eternal.  
In the days of David, there was a Famine three years throughout the Land; whereupon, he enquiring of God the cause of that Plague, received answer, that it was for Saul and his bloody house, who had slain the Gibeonites, a remnant of the Amorites, unto whom the Children of Israel had sworn; yet, (as it is added in the Text) Saul thought to slay them, out of a Zeal to the children of Israel and Judah. From this Record, and the Circumstances, I do undoubtedly collect, that Famine is a Judgement, proper to the avenging of unlawful Bloodshed; and in reason it so appears to be; For as Blood is the Life of men, so the Fruits of the Earth are the Life and preservation of humane Blood; and therefore justly taken away from those, who are guilty of that Sin. A Famine is now begun among us, likely to increase and continue, unless we make our Atonement and Peace with God; which the King taking into consideration, according to the Duty of his Place, strictly commanded all his People to seek unto Almighty God for pardon of our sins, by a General and unfeigned Humiliation; wherein he Christianly Professed, that he and his whole Family should so join, that we might altogether as one man humble ourselves in his presence, in hope our Devotions might be accepted; and, I shall be glad if it hath been so performed, lest else, it so provoke God, that instead of removing and preventing a destructive Dearth, it bring upon us, all his three great Plagues at once, doubled; even Wars, Pestilence, and Famines, both Spiritual and Temporal. Let us take heed of it; And since Bloodshed is the principal crime, for which the Judgement already begun is feared will increase, and for the expiation whereof some satisfaction must be made, to witness the truth of our Repentance, (though it be not in our Power to make satisfaction for the least Transgression) let us all be so cautious to search into the whole matter, and to find out every Circumstance of our Duties; that we add not Sin to Sin, Blood to Blood, and suppose we do well, when we have done more wickedly, by an hypocritical misapplication, or an ignorant search. Or, lest in place of true Christian Oblations, we offer up the abominations of the Heathen, who sacrificed the Innocent Children of their Enemies, to appease the Ghosts of their slaughtered Princes; or, do like them, who offered the Fruits of their Body to Molech, for the sins of their Souls; Or, lest we think, as many have done, we do God or our Country good service, when we have oppressed, or slain, or banished, those who worship him not as we do; even those, for whose sakes we are hitherto preserved, by him, in whose sight the Blood of the meanest of his Saints, is more precious than the Blood of the greatest King, who hath not aswell a Saintship as Kingship.  
For the Expiation therefore of our Bloodguiltiness, so far forth as it will be requirable to testify the sincerity of our Contrition and Repentance, (plenary satisfaction as I said before, not being in our Power) we must effectually and speedily prosecute the means, which are but two in chief. The one is, the washing away of wilful Bloodshed, with the blood of malicious Murderers, by Executing Justice. The other is by Mercy, in pardoning those who have shed Blood causually, ignorautly, and without any apparent malice; And, this Justice and Mercy must be dispensed without partiality, rashness, malice, or by-respect to our selves, or to any other. That, we be not deceived in the Persons who are to be the Objects of this Justice and Mercy, we must be very wary lest we incur the curse pronounced against them, who Justify the wicked and condemn the Innocent; so, in stead of being rendered acceptable, become abominable unto the Lord; For, the World is so full of deceitful Juggle, that, she can make that which is Righteous and Holy, appear to be unrighteous and profane: wrap up Suparlative Impiety in such a Mystery, that, it shall seem the Perfection of Holiness, make Traitors and Murderers appear to be Saints and Martyrs, true Saints and Martyrs to be reputed Murderers, and Traitors; and bring them to the greatest outward shame and suffering. Therefore to prevent these Fallacies, we must by the example of David, seek of God, to be rightly informed, not only as touching the true Cause of the Plagues that are feared, or lie upon us, but also for the Principal Offenders; for, if we seek but to men, to humane Laws, and reason, and to what our own hearts will Dictate, there is so much falsehood in all these, being usually swayed by Self-Intrests, that we may easily be deceived.  
If inquiry had been made in David's time, touching the Famine afore mentioned, of that part of the People, then of Saul's Faction, who were the Murderers, for whose Bloodshed that Plague was inflicted; they, probably would have answered, that it was for the bloodiness of David's house, and of his confederates, who had Traitorously disinherited the true apparent Heir of the Kingdom, Anointed and made King by Gods own appointment, with consent of all the People; and that his Bloodguiltiness was manifest by a long Rebellious warfare against the house of Saul his Lawful Sovereign. If the same question should have been then asked of David's Party, it is likely they would have said, that Saul and his partakers were the Murderers by shedding blood in opposing him, to whom God had translated the Kingdom from Saul, for his disobedience, and conferred it on David by the same Anointing, by the same Prophet, who inaugurated Saul; and in regard the Kingdom was also confirmed upon David, by consent of the same People. If the Priests in these days, had been consulted with all, they perhaps would have thought and said, that it had been, for the Blood of those Priests of the Lord, which were barbarously Butchered by Saul, rather than for the blood of the Gibeonites; and, it may be they and many other (who usually Judge according to common appearances) would have thought that Famine had been inflicted for the blood of Abner, Ishbosheth, Amasa, Ammon, Uriah, and many other, as well as for the blood of the said Priests. But, the Judgement came not forth at that time for any of these; It was not absolutely for shedding of mere Innocent blood; nor for Blood Royal, or esteemed Sacred; no not for the blood of a King, but for Blood shed by a King; and for no such precious blood as the blood of Israelites, or Friends, or Free Subjects, but for the Blood of slaves, of whom little account was made; and for breach of an Oath, and a Covenant to and with despised Persons, though contracted Illegally, yea, contrary to Gods express command, with a People whom they were to have destroyed; and though, it had been fraudulently and surreptiously procured: which Exemplary Judgement, was executed and left upon record, to make it known to all Nations, and Generations, how abominable it is to God, when men violate the Laws of Humane Society, though out of a pretended Zeal to the welfare of his own People; and, that he will sooner dispense with an Oath and Covenant made ignorantly, contrary to his own express command, then with violation thereof, in such a case, when it is once made; and, that, neither length of time, or Pious, or Politic pretences, can incline him to leave it unpunished.  
This hints unto us, that which will be very considerable at this present by you, and by all this Nation, as touching that Bloodshed into which God is making inquisition; & concerning which we are to make inquity of God himself, by the Urim and Thummim of his Word; as also, by impartially examining our own Consciences, lest the false Witnesses, which the World & self interest may suborn, corrupt our Judgements: For, if we ask of our mere Courtiers, or Fawning Parasites (who think there is more Divinity in the blood of Kings then of other men) whose Bloodshed is at this time punishable by Famine, they (as I conceive) will tell us, that it is only for the Blood of the late King, which I believe not, though there lies a bloodguiltiness for that, on very many. If we ask of the Prelates, they peradventure will add thereto the blood of the late Archbishop of Canterbury, and the violence done to their Hyerachie. If we ask the rest of the Clergy, they will cast in the blood of those Ministers of the Gospel, who have been slain by the Sword, are destroyed by Oppression: The Peers will say it is likewise for the Blood of some of the Nobility: If we put the Question to the Generality of the People, they will affirm, that it was for the blood of their Parents, Children, Brethren and fellow Subjects. If we demand the opinion of the Papists, they will answer, that it is for the blood of their Priests and Jesuits. If we Interrogate the Protestants, they unanimously cry out and say, that it is for the blood of those three hundred sixty and odd Thousands, who were in a most Treacherous and Barbarous manner Massacred in Ireland, by the Papists: If we think by our Laws and Parliaments, to be rightly informed, they (not being infallible) will leave us as doubtful as the rest; For, Laws contradict each other; one Parliament Enacts that for Law, which another makes Illegal; and that to be Heresy and Treason, which we are enjoined by another Parliament to embrace for Orthodox Truth and Loyalty; Hocus Pocus! so, that if we had no better Oracle to inquire at, than these aforementioned, we may add blood to blood, by punishing Innocents' as Offenders, and Justifying Malefactors.  
In truth a Bloodguiltiness, more or less, in all these respects, lies upon some of all dissenting Parties throughout the whole Nation; yea upon all without excepting one person, though they perceive it not; and a greater bloodguiltiness than the bloodshed of all those put together will amount unto; even a guiltiness of the precious Blood of Christ Jesus and his Saints, by oppressing them, not only in depriving them of their Liberties and Estates (whereby Life is to be preserved) until they lose their lives more miserably then by a quick murder; but, by Tyrannising over their Consciences also, to the destroying of their souls, if God prevent not. Unless therefore we will heed, and weigh this guilt, and sanctify out formal Humiliations with more works of Justice and Mercy then heretofore, they will prove empty vanities, and Sacrifices without Salt or Oil. And, when we have according to David's Example, duly searched out the Sin for which God hath begun to punish us (which probably is Bloodshed in chief) the same bloodguiltiness will continue upon this Nation, until as far as in us lies, we shall proportionably apply what is justly deserved by the Principal, accessary and causual Transgressor's; putting difference between them according to the quality and degree of their offences; seeing some of those who have been accused and condemned, may possibly be as far from being guilty of Bloodshed, or Treason, knowingly or intentionally, as they who went with Absalon in the simplicity of their hearts to a sacrifice, when he rebelled against his father; and as guiltless of wilful Treason, as the Priest was, who gave the Shewbread to David and his Soldiers when pursued by Saul. Two men may be Active in the same work, grinding at the same Mill, fight in the same Cause, at one and the same Battle, and yet one of them be justly excused and received to mercy, the other as justly rejected. And when the matter is doubtful, we must labour to our utmost, to find out the certainty, inclining rather to compassion then to extreme Rigour in such ambiguities; else we do neither according to the mind of God, nor make ourselves to be so capable of his mercy as we may. Solomon advised us not to be over just, that is, not to execute any Justice without mercy. The very mercies of the wicked are cruel, much more cruel than is their Justice. They who think they express much love and Loyalty to the King, or to do him the more honour, by how much the more blood they shed to avenge his Father's Death, do more disadvantage and dishonour him thereby, than they who took away his Life, as it will be manifest at the last. The Indulgence of David to the People, who rebelled with his son Absalon, doth imply that a difference should be put between offenders according to the degree and nature of their offence, as did also the Cities of Refuge for manslaughter; The Jews, who were guilty of the blood of Jesus Christ, the King of Kings, (as Paul was also by Persecuting the Saints) were capable of Divine Mercy in regard they did it merely through ignorance, and by being involved in the Epidemical Sin of the Nation at that time; So, may many be at this present: And our King (if I am not misinformed) is so naturally inclined to extend compassion to such offenders, that probably the issue of Blood, had been here stopped long since, if he had not been urged to more severity than he is inclined unto. And, doubless, they who submitted unto His late Proclamation, (which threatened that no mercy should be vouchsafed unto them, who thereupon surrendered not their Persons) were not so mad, as to come in with a purpose to be hanged, seeing they might as possibly have secured their lives by flight as others have yet done; But, knowing their Consciences clear (as I suppose) from having had any malicious intention in those transactions wherein they were judged offenders; they surrendered themselves into the King's hands, with a belief that their Indemnity was sincerely intended by the said Proclamation, upon their submission; seeing else, it had either signified nothing as to them, or, somewhat worse than nothing, to delude them with a false hope; which to believe, were such a Derogation from the King's honour, as I am not guilty of; and I am persuaded he is so sensible how much it may concern him, that he will not destroy the hope which was begotten by his own voluntary Act of Clemency. I myself, (as, it may be, some other were) though engaged heretofore with such as opposed the Royal Interest, was even then, as far from intending any thing maliciously against the King's Person or Dignity, that I truly pitied his estate; And so God prosper me, as I would gladly have contributed what was in my power toward his Restoration, or the settling of him in a safe and comfortable being, if I had then known how to have done it, without resisting God, or infringing that fidelity to which I conceived, I was then obliged; For which respect, I do verily believe, I may now claim an interest in all his Majesty's Public Acts of Grace, notwithstanding my former Misprisions: And that according to his Royal Promises and Engagements voluntarily made, I may justly expect, at least a competent subsistence for me and my Family, out of that estate, which I purchased and possessed, before his Restoration: For, he is not more safe in any man's professed Allegiance or Principles, then in mine; who am probably persuaded in my heart to believe, that after he hath tried the temper of his People, God will put into his heart a desire and resolution, to declare and prosecute somewhat, extraordinarily tending to his Glory, and to the frustrating of the fears, hopes and expectations of many thousands, who are now opposites in their Judgements and Affections: Nothing, but a malicious wickedness can supersede this Mercy. It is a more manly Principle to ruin men speedily and outright in fury, then by dissembling an intention of Mercy to linger out their Torments, and destroy them at the last; of which cruelty, I conceive the Prelates to be less guilty at this time, than many other by whom we suffer; For, they are, for the most part, so true to their Pride and Avarice, that they devour us as quickly as they can, without masking or hiding their Intentions.  
Let there be sincerity therefore, in executing Justice and extending Mercy; and let us know and heed this to a maxim, which ought undoubtingly to be received; to wit, that if any King, Supreme Power, Prince, Commander in chief, or any other by them Authoritatively deputed to dispense their Mercy, or other Privileges or Concessions of Grace, or of right due, shall, by his or their Declaration, Proclamation, Letter, Promise or Engagement, make tender of them voluntarily to any real or suspected Delinquents, (without any capitulation or conditions) actually insisted on by the said Delinquents (especially the said Granters receiving benefit afterwards thereby) If these Delinquents accept thereof, submit, and put themselves into their Protection, without questoning the terms of expression, or the sincerity of the said Granters intentions; Then, the said Concessions are to be construed to the utmost advantage of them, who so confided and submitted. And, if in such cases there shall be any secret Reserve or Intention in the said Granters, whereby they who so absolutely confided, shall be deprived of their hope; or if there be any explicit or equivocal term therein, whereby the Grace hoped for, may be vacated, by the future Judgement of the said Granters, or of other men, who are apparent Enemies, or doubtful Friends to the Granters; it will be so evident an Injustice, so ignoble, and so Hypocritical a Prevarication, that, what Reason of State soever is pretended, it will be abominable to God and Men: The said Granters, will justly lose their honour both abroad and at home; none will confide in their Grants, Promises or Engagements for the future, and Divine Vengeance will also pursue them. This may perhaps be distasteful to them who relish not such assertions; But, he who truly fears God, and declares necessary Truths in season with a good Conscience, needs not fear men, how furious or powerful soever they be; For, they will be afraid of him, if his Assertions be of God.  
Moreover, let us take notice, that we shall neither be freed from the Judgement threatened, nor clear from the guilt of bloodshed past, unless we prosecute every medium in our Power to prevent bloodshed to come, by taking away the occasions of malicious Animosities which foment discord, the Usher to Murders and Rebellions: And this will never be effected in mere Moral or Carnal Men, but by executing of Justice between Man and Man without partiality, and by permitting them to enjoy their Liberties and Livelihoods, according to Law, without Oppressions; For, it being their Life-Blood, they will struggle for it, upon all advantages (though it be by bloodshed) let Divines, Preach what they will, and Statesmen threaten & impose, whatsoever Oaths and other manacles they can devise; yea, though they lose Liberty, Estate, Life, Body and Soul to recover it; Because they cannot be made so sensible of any thing, as of their Self-Interest and present wants; So, that, if their distempers be not assuaged, by the means aforesaid, occasion of bloodguiltiness will still continue; And as for them who being by regeneration made so conscientious of yielding Active or Passive Obedience, to the Commands of Authority, that, they will suffer any thing rather than resist to blood, though they lose all that whereby the mainteance of their life-blood consisteth (and are exposed to greater sufferings, then by a speedy Murder) they will make the Land liable to greater bloodguiltiness, and more dreadful Judgements, than the former: Because, at last, it will provoke God for the sakes of those Patient Innocents', to arise from his Throne in Heaven and descend to be their avenger. This, I am warranted to declare; therefore consider it; Reason is reason, and Truth Truth, though spoken by Fools and Children; The greatest Persons if they despise it, shall be despised; and the wisest, if they slight it, are Fools.  
It is impossible to enjoy the Peace of GOD, or long to preserve the Civil Peace, without otherwhile giving an occasion of Bloodshed, when the Consciences of men are entrenched upon, by imposing that which is destructive to their Natural and Christian Freedom in things indifferent; especially, when they perceive them to be imposed for superstitious ends only, and to advance the covetous designs and Interest of corrupt Persons in Societies: For, though they who are sincerely conscientious, will (as I said before) suffer any thing rather than give a just occasion of offence, or act aught whereby the Civil Peace may be violated; yet, it is so abominable to mere Natural and Moral men, to see an unlawful Interest upheld and indulged, under pretences of promo●ing Piety, or the Common Welfare, that they cannot well bear it, without such murmurings as may produce mischief at the last. Among other things considerable in that kind, the Prohibition of meats on certain days and times, makes many very sensible, how impudently they have been fooled out of their Freedoms by Religious Impostors. For, though it be reasonable that the forbearing of Flesh, and the eating of Fish at sometimes should be enjoined, for preserving the breed of Cattle, or such like respects; and that neither the Fishing Trade may be neglected, nor that blessing of abundance of Fish, seem to be despised, wherewith God hath plentifully furnished these Lands: yet, who can understand what prudence or Piety it is, that, according to an Antichristian Principle (which was introduced as it were in despite of what God hath declared in his Word) those meats should be judged unlawful, on some days in a Religious respect, which being Sanctified by Prayer and Thanksgiving, may be eaten at all times without offence to God? If there be no thing of Religion in such a Restraint, why should it be imposed as pertinent to Religion, and managed by Officers thereto pretending? If the observation of a Lent, be not as truly a Turkish as a Christian Discipline, or Ceremony, Let us know by what Holy Text, it is commanded, equivolent to that Authority, whereby that, and such like Impositions, and interdicted, or at least reproved. And, if, indeed it be of Divine Institution, let it then be considered, what an abominable hypocrisy & abuse it is of that Discipline, that the Prelates, their Vicars or other Officers, or Doctor Dodipol, with such like Persons should make a sordid gain thereof to satisfy their Covetousness? dispense with this Liberty to whomsoever they please for money; even to those who desire it, merely to satisfy their Luxurius Appetite? taking that Freedom also to themselves, by licensing each other to eat Flesh, when prohibited? If a poor-man be so sick, that he cannot eat Fish without hazard of his life, or hath such an Antipathy thereunto that it always endangers his health to eat it; why should his life or health be put into the hands of such Persons who regard nothing so much as their Self-Interest? what Religion or Charity is it to make this man pay money for it? Is it not affliction enough that he hath such infirmities, unless he shall be enforced also to add unto his Poverty, by paying for that Liberty to some Shabby Fellow, which God bestowed freely upon him? yea, to pay for it to one perhaps, who whilst he is Fasting, will consume in Feasting, that which he exacted? were it not more Christian like (if such a Restraint be civilly necessary) that sober honest and faithful men, should take the money given for such Licenses to help relieve the sick and needy in necesitous times? yea, if it be expedient for a public benefit, that there should be a restraint from eating Flesh at some set times (as I believe it may be, if ordered according to the true intention of our Laws) It seems neverthelels, unreasonable, that a corrupt Magistrate should raise a large profit, to himself and his Officers, by Licensing Butchers, Cooks and Poulterers, to the making that dearer to the People, which was over dear before. It were therefore more agreeable to common Justice, that the profit by Fees and Fines for such Licenses, if they be necessary, should be rather employed to ease public Burdens; or else to relieve the needy and oppressed: For, that Justice and Charity, might somewhat allay their distempers, who may perhaps be provoked beyond the Limit of their patience. This last Paragraph was by forgetfulness omitted in the Papers which I sent to the House of Commons.  
This I have cast in by the way, for a Supplement to my Remonstrance, and now you have in effect, the sum of what I have heretofore expressed publicly or in private, as pertinent to my Vindication; and I will hereupon request nothing simply relating to myself: For, to say truth, I can ask nothing to any purpose, nor can you give or take away any thing which will not be as advantageous or disadvantageous to yourselves, as to me, according as it shall be justly or unjustly given or taken away; and, if my Flesh had as little sense, of those torments the world can inflict upon me, as my Soul hath at present, of those pleasures of hers, which I formerly enjoyed, she had nothing in her power, which would much delight or offend me. If you restore unto me the Freedom of my Person, and possession of my Estate, they may be lost again to morrow; and, unless I might therewith enjoy the Liberty of my Mind according to the Law of Nature; and of my Conscience, according to the Law of Grace, (whereof I see no great likelihood at present) I shall not greatly value either of those accommodations, or my Life; but, as it relates to him who gave it. I have lived almost three quarters of a hundred years upon Earth, wherein I have observed the Works of God and men; seen the Almighty's Judgements disregarded, and his Grace turned into Wantonness; many Changes, every one worse than the other; and am now in Purgatory, next Wall to Hell, where I perceive those Fiery Trials which melt and soften a few, do harden most men, into a froward impenitency; the Gold and Silver is thereby purified; the Wood, Hay, and Stubble consume; and I shall shortly ascend from hence, thither, where (though all things are already known) I must give up that Testimony which I shall leave behind me, of this Generation; wherein Apostasies, Hypocrisy, Profaneness, with all manner of Wickedness, and impieties ripen so fast: (yea, wherein the Doctrine of Christ is so disparaged by the Professors thereof, who live contrary to the Life of Christ) that if the Angels, thereto appointed, do not speedily thrust in their Sickles and gather the Wheat into God's Garner, and hack up the Tares for the fire; there will be few handfuls of good Corn left upon Earth, and little Faith found amongst men when Christ cometh. This Testimony is true, though expressed in much infirmity, after the manner of men; therefore, I will conclude all with a Petition for those things only, wherein God's Glory, your Honour, and the Interests of many Thousands are comprehended, as well as mine: The said Petition is that which follows.  

The PETITION.  
I Humbly beseech your Honours, as you respect the many great and extraordinary Mercies of God lately vouchsafed to the King, to yourselves, and to those whom you Represent: As you stand in awe of those Judgements, that are in part removed; as you desire the total removal of those which yet lie upon us; and the prevention of those that are feared; as also, to behold the Face of God with Joy at the last Judgement: that, in all your future Consultations, Debates and Actings, you seek the preservation of a good Conscience, in preferring the Cause and Honour of God, before all Royal, Popular, or Personal Interests: That, in particular you would be careful his Divine Worship, may not be adulterated, or clogged with the Superstitious Traditions of Men, by your assent; and that no Power, Person or Persons, by your neglect or means, be permitted to Usurp a seat in the Conscience, which is God's Peculiar Throne upon Earth. That, you will so endeavour to Establish the King's Throne in Righteousness, that Justice and Mercy, being the Supporters thereof, neither the Just Royal Prerogative, nor the Lawful Liberties of the People (by whom you are Entrusted) may be infringed, or clash; But, that, Right may be equally dispensed. That, you would be merciful as our Heavenly Father is merciful, extending Compassion (which is the best Sacrifice) to other men, according to that Mercy which you would willingly receive, if you were in their stead; rather mitigating, then agravating their punishment, who have offended through Ignorance, Weakness, or Inconsiderateness, and not by Design or Malice. And, forasmuch, as the Privileges you Claim, were not at first conferred for your own sakes, but for the sakes of the People whom you represent, and by whom you were chosen and entrusted; That, you make no farther use of those Privileges for your Personal advantages, then may consist with your Trust; which is to be kept inviolable without respect of Persons, Fear, Favour, or Reward. These Petitions being by you approved and granted, so far forth as it may be in your Power, I shall have so large a share in them, that it will be needless for me, to Petition aught a part by myself; and I shall be fully contented with what God pleaseth to allow; Praise him, and Pray for you unfeignedly, as in Duty I am bound; who, by vouchsafing these requests, shall have a Joyful welcome home, by all your Counties, Cities, and Burroughs, when you are adjourned, prorogued, or dissolved; And your Honour, shall be so transcendent, that no Tongue, Pen, Lybeller or Lybel, shall have Power to cast a blemish the reupon.  

Jamque Opus Exegi.  
My Life, and work (for aught, that yet I know)  
Is either quite, or almost ended now;  
And my Quietus est, within a Grave  
Is, that, which best would please me, now to have:  
For, by their struggling, many years together,  
My Flesh and Spirit, have nigh tired each other.  
Lord, let the short-snuff, of my Life unspent  
Burn out, with clear flames, and a pleasing scent.   
Newgate, January the 27th. 1661. Geo. Whither.   
THE END.