The craft and delusion of those that would master and control the People, hath not availed (by fomenting our differences in Religion, which is their common practice) to make me judge preposterously, either of your or any other men's sufferings.  
We have a general cau●ion, that no man suffer as an evil doer; but if any suffer or well doing, who are they that would be thought Christians, and can exempt themselves from suffering with them? No certainly, it is neither petty differences in opinions, nor personal frailties in sufferers, nor both, that can acquit or excuse us in the sight of God▪ so we are not simply to be spectators or beholders of them a far off (as too many do,) but if one suffer, all aught to suffer with that one, even by having a sympathy and fellow feeling of his miseries and helping to bear his burden; so that he may be eased in the day of tentation; yea and the sentences both of absolution and condemnation shall be pronounced at the great day, according to the visiting or not visiting of Prisoners, and hearing of their mourning, sighs, and groans.  
This is my judgement, from whence hath issued this my practice, that when I hear of the sufferings of any man, I do not inquire, what his judgement is in Religion, nor do I give eat to any tales or reports of any man's personal imperfection. (being privy to mine own) but I presently labour to be rightly informed of the cause of his sufferings (alleged against him) whether that be evil or good, and of the proceed thereupon, whether legal or illegal, just or unjust.  
And this hath been my course and practice in things of that nature for almost a score of years, whoever have been the Judges, whether Parliament, King, Counsel board, Star Chamber, High Commission▪ Kings-bench, or any Judicatory, yea what ever the recuser, or the accused, the judgement or punishment hath been; I have taken this my just and necessary liberty; for having read, observed d●b●ted and considered both ancient and latter times the variations and charges of Governments and Governors, and looking upon the present 〈…〉 judgement, I still find a necessity of the ●●me my accustomed watchfulness, it never being out of date; [the more my heart's grief▪] for worthy and good men (nay the most public spirited men): to suffer for 〈…〉 is promised the blessing and the heavenly Kingdom 〈…〉▪  
Your suffering at present, is bec●me every good man's 〈◊〉 for they all universally 〈◊〉 your faithfulness and zeal 〈…〉 public ●●●le to be such, as no occasion or tentation, could possibly corrupt, and the testimonies you have given thereof to be so great, as greater could not be.  
They observe likewise, the large testimony given of your deserts, by your honourable and worthy Friend in the Army, Lieuten. General Cremwell.  
And therefore, that you should now be kept in safe custody, was very sad news to all that love you; knowing how impossible it was, to make you fly or start aside; but when they heard that you were sent to that reproachful prison of Newgate, they were confounded with grief.  
It should seem, that you being questioned by the Committee of Examinations stood upon your old guard, alleging it to be against your liberty, as you w●●e a free borne Englishman, to answer to questions against yourself, urging MAGNA CHARTA to justify your so doing; And complaining that contrary to the said Charter, you had been divers times imprisoned by them.  
Now it is not much to be wondered at, that this your carriage should be very offensive unto them; for you were not the first by divers, (whom I could name) that have been examined upon questions, tending to their own accusation and imprisonment too, for refusing to answer▪ but you are the first indeed, that ever raised this new doctrine of MAGNA CHARTA, to prove the same unlawful.  
Likewise, You are the first, that compareth this dealing to the cruelty of the Start Chamber, and that produced the Vote of this Parliament against those cruelties (so unjustly inflicted on yourself by that tyrannous Court) And how could you Imagine this could be endured by a Committee of Parliament? No, most Parliament men are to learn what is the just power of a Parliament, what the Parliament may do, and what the Parliament (it self) may not do, It's no marvel then that others are ignorant, very good men there be; who affirm, that a Parliament being once chosen, have power over all our lives estates and liberties, to dispose of them at their pleasure whether for our good or hurt, All's one (say they) we have trusted them, and they are bound to no rules, nor bounded by any limits, but whatsoever they shall ordain, binds all the people, it's past all dispute, they are accountable unto none, they are above MAGNA CHARTA and all Laws whatsoever, and there is no pleading of any thing against them.  
Others there are (as good wise and judicious men) who affirm, that a Parliamentary authority is a power entrusted by the people (that chose them) for their good, safety, and freedom; and therefore that a Parliament cannot justly do any thing, to make the people less safe or less free than they found them: MAGNA CHARTA (you must observe) is but a part of the people's rights and liberties, being no more but what with much striving and fight, was by the blood of our Ancestors, wrestled out of the paws of those Kings, who by force had conquered the Nation, changed the laws and by strong hand held them in bondage.  
For though MAGNA CHARTA be so little, as less could not be granted with any pretence of freedom, yet as if our Kings had repent them of that little, they always strove to make it less, wherein very many times they had the unnatural assistance of Parliaments to help them: For Sir, it we should read over all the huge volume of our Statutes, we might easily observe how miserable Parliaments assembled, have spent most of their times and we shall not find one Statute made to the enlargement of that straight bounds, deceitfully and improperly called MAGNA CHARTA, (indeed so called to blind the people) but if you shall observe and mark with your pen, every particular Statute made to the abridgement of MAGNA CHARTA, you would make a very blotted book, if you left any part unblotted,  
Sometimes you shall find them very seriously employed, about letting lose the King's prerogatives, then denominating what should be Treason against him (though to their own vexation and continual danger of their lives) sometimes enlarging the power of the Church, and then again abridging the same, sometimes devising punishments for Heresy, and as zealous in the old grossest superstitions, as in the more refined and new, but ever to the vexation of the people.  
See how busy they have been about the regulating of petty inferior trades and exercises, about the ordering of hunting, who should keep Dear and who should not, who should keep a Greayhound, and who a Pigeon-house, what punishment for Deer stealing, what for every Pigeon killed, contrary to law, who should wear cloth of such a price, who Velvet, Gold, and Silver, what wages poor Labourers should have, and the like precious and rare business, being most of them put on of purpose to divert them from the very thoughts of freedom, suitable to the representative, body of so great a people.  
And when by any accident or intolerable oppression they were roosed out of those waking dreams, then what's the greatest thing they aim at? Hough with one consent, cry out for MAGNA CARTA, (like great is Diana of the Ephesians) calling that mess of pottage their birth right, the great inheritance of the people, the great Charter of England.  
And truly, when so choice a people, (as one would think Parliaments could not fail to be) shall insist upon such inferior things, neglecting greater matters, and be so unskilful in the nature of common and just freedom, as to call bondage liberty, and the grants of Conquerors their Birthrights, no marvel such a people make so little use of the greatest advantages; and when they might have made a newer and better Charter, have fall'n to patching the old.  
Nor are you to blame others for extolling it, that are tainted therewith yourself, (saving only that its the best we have) Magna Charta hath been more precious in your esteem than it deserveth; for it may be made good to the people, and yet in many particulars, they may remain under intolerabl● oppressions, as I could easily instance: And if there be any necessity on your behalf, it shall not fail (with God's grace) to be effected, let who so will be offended, but if there be not a necessity, I conceive it better (for this present age) to be concealed, than any wise divulged.  
But in this point you are very clear, that the parliament ought to preserve you in the Freedoms and liberties contained in Magna Charta at the least, and they are not to permit any authority or Jurisdiction whatsoever to abridge you or any man thereof, much less may they be the doers thereof themselves: Something may be done through misinformation, but believe it, upon consideration, they are to make a mends. Humanum est errare.  
But as Abraham reasoning with God, was bold to say to that Almighty power, Shall not the Judge of all the earth do right? Much more may I in this your case be bold to say, shall not the Supreme Judicatory of the Common Wealth do right? God forbidden.  
That liberty and privilege which you claim is, as due unto you, as the air you breath in; for a man to be examined in crimminall cases against himself, and to be urged to accuse himself is as unnatural and unreasonable, as to urge a man to kill himself, for though it be not so high a degree of wickedness, yet it is as really wicked.  
And for any man to be imprisoned without cause declared, and witnessed (by more than one appearing face to face) is not only unjust; because expressie against Magna Charta (both of Heaven and Earth) but also against all reason sense, and the common Law of equity and justice.  
Now in such cases as these, no authority in the world can overrule without palpable sin; It is not in these cases, as it is in other things contained▪ in Magna Charta, such as are the freedoms of the Church therein mentioned, for some do argue that their power must be above Magna Charta, or otherwise they would not justly alter the Government of the Church, by Arch Bishops and Bishops, who have their foundation in Magna Charta.  
But such are to consider, that the Government of the Church, is a thing disputable and uncertain, and was always burdensome to the people now unto things to themselves disputable and uncertain, as there is no reason why any man should be bound expressly to any one form, further than his Judgement and conscience do agree thereunto, even so ought the whole Nation to be free therein even 〈◊〉 ●aker and change the public form, as may best stand with the safety and freedom of the people, For the Parliament is ever at liberty to make the People more free from burden and oppressions of any nature, but in things appertaining to the universal 〈◊〉 of common equity and justice, all men and all Authority in the world are bound.  
This Parliament was preserved and established, by the love and affections of the people, because they found themselves in great bondage and thraldom both spiritual and temporal; out of both which the Parliament proposed to deliver them in all their endeavours, at least Declarations, wherein never was more assistance given by a people.  
And for the first, it was a great thing, the exterpation of Episcopacy, b●t that merely is not the main matter the people expected which indeed is, that none be compelled against Conscience in the worship of God, nor any mollested for Conscience sake, the oppression for Conscience, having been the greatest oppression that ever lay upon religious people, and therefore except that be removed, the people have small ease by removal of the Bishops, but rather will be in greater bondage, if more and worse spiritual taskmasters be set over us.  
These were no small matters also, their abolishing the High-Commission, and Star Chamber for oppressing the people, by imposing the Oath Ex Officio, and by imprisoning of men, contrary to law, equity, and justice. But if the people be not totally freed from oppression of the same nature, they have a very small benefit of the taking down of those oppressing Courts. Seeming goodness is more dangerous than open wickedness. Kind deeds are easily discerned from fair and pleasing words. All the Art and sophistry in the world, will not avail to persuade you, that you are not in New gate, much less that you are at liberty.  
And what became of that common and threadbare doctrine, that Kings were accountable only to God, what good effects did it produce? No, they are but corrupt and dangerous flatterer, that maintain any such fond opinions concerning either Kings or Parliaments.  
What prejudice is it to any in any authority, meaning well, to be accountable, for indeed and truth all are accountable, and it is but vain, (if not prejudicial) for any to think otherwise. Doth any man entrust, and not look for justice and good dealing from him he trusts.  
And if he find him through weakness or wickedness doing the contrary, will he forbear to set him right (if he can.) Can he sit down silently with injury or prejudice? I could judge those people very near to bondage, (if not to ruin) that could be brought to believe it, there be many instances both Sovereign and Domestic, which yet I forbear to express.  
The greatest safety will be found in open and universal justice, who relieth on any other, will be deceived, Remember therefore (saith God) whence thou art feign and repent, and do the first works, or else I will come quickly, and will remove thy Candle stick out of his place. March not so swiftly ye mighty ones, one single honest heatted man alone oftimes by unpleasing importunity, not only stays, but saves a whole Army from inevitable danger; for better is wisdom than weapons of war Ecclesiastes 9 18. Timely mementoes and cautions to advised and modest men (howsoever uttered) are never without good effect. If godly David made some good use even of rash Sim●is railing, then what happy use may the godly minded make of any faithful man's words, which tend altogether, to justice, equity, and reason?  
Nor can I imagine any evil is now intended towards you, for your faithful and plain deal, except by some few, and those instigated by one only, who (by his great success, in getting out Mr. Henry Martin, that just and zealous Patriot of his Country, and some other prevalencies) hath swollen so big with confidence, of greater matters, that he thinks lilburn's blood the next meat Sacrifice for Oxford, so that what the King could not do to him as one of the Parliaments best friends) when he was close Prisoner there the Parliament themselves must endeavour to do to him in his unjust prisonment here,  
The Poison of Asps is under that wicked man's tongue, with which he labouteth always to poison Scripture, (mixing it figuratively) in his discourse to corrupt, sinister, and unworthy ends, whose malice and hypocrisy (doubtless) will ere long discover him to all men.  
And (I doubt not) but that same God that took a happy cou●se with Hama●, and delivered Mordita and all his people, will in you● greatest necessity and his fittest opportunity, fight against all your enemies and deliver both you and all yours our of all your afflictions at least, so to mitigate and sweeten them by supporting you under them, or rather bearing of them with you) that they shall prove to be exceeding joys and consolations, to you and a●● that love you.  
The honest and plain men of England in despite of that man's malice, shall be your Judges, and will spread forth in order (like King Ezekias' letter) both before God and their own consciences, what a world of injuries and miseries you (between 20. and 30. years of age scarcely to be paralleled any where in this age) have with great fidelity, magnanimity, and constancy undergone, in the discharge of your conscience, and defence of the liberties of your native Country, and will not suffer a hair of your head to be touched, nor any reproach to be stuck upon your good name, but you shall live and be an honour to your Nation in the hearts of all honest and well affected men, which shall ever be the hearty desire of me.  
Your faithful Friend.   

The Printer to the Reader.  
THere is here a copy of an excellent letter, which coming to my hands, by the careful means of a worthy friend, who is a Well-willer both to his countries' privileges, and to those few who eitherstand for them, or for the truth, have thought it my duty not to … ther nor obscure such a needful Epistle ' but rather (as times are) to manifest it to the world, according as it came entitled to me, namely, A Private letter of public use: Whereby it may appear now in these dangerous days, both how the States and Clergy of this Kingdom have pitifully abused the people, even our ancient predicestors for many ages, both in Church and Common wealth.  
First, In bringing them with a high hand, under heavy thraldom and great bondage, and then keeping them in lamentable slavery for many hundreds of years, as still their Successors the States men and Clergy of our days, do with all their policy and machinations; and what designs they cannot thereby bring to pass, they endeavour by all possible means (whether directly or indirectly) even by open violence, without showing any just cause, and yet all ●nder the colour of laws, when in the mean time they were called together, sworn, entrusted and commanded, both to rectify whatsever wicked decrees, Popish Cannons, Arbitrary, corrupt, or defective Laws, their predecessors in the days of gross ignorance and palpable darkness, did establish.  
Howsoever, the body of the Letter doth not specify in plain rearmes, what the title painteth out in lively colours, yet thou being judicious and industrious, may easily enough perceive the same by the full scope, true intent and meaning thereof, intimated to thy understanding, under the Author's modest and loving expressions, to this worthy instrument of England's delivery, Lieuten. Colonel Lilburn, that he may see more clearly. then (it may be) he did formerly, both how far short even those which we call our best laws, cometh of the mark of perfection, justice, integrity, and reason, that the worthies of Parliament, according to their duty unto the people, and the people's due at their hands, may not only reform what is amiss (and that now whiles they profess reformation) but likewise carry that dutiful respect unto him, as one of their most trusty servants, and that according to the degree, nature, and eminency of all his faithful services, and cruel sufferings, and that such others, (though there be few) may be rather encouraged to persist, than any wise being so rewarded, to desist. Far you well.  
Courteous Reader, I desire thee to read a late Printed Book entitled, England's birthright justified, against all Arbitrary Usurpation, whether Regal or Parliamentary, or under what Vizard soever.   

Printed October, 1645.   
FINIS.