The Humble PETITION OR REMONSTRANCE Of RICH: DAY OF Eton near Windsor, To the PARLIAMENT of the commonwealth of ENGLAND.  
I. For the repairing of the Decay of Wood and Timber.  
II. For the Planting of an able Preaching Ministry throughout the Land.  
III. For the Working of the Works of Mercy and charity: and for an Act against the pride of apparel.  
LONDON: Printed by M. Simmons in the year, 1652.   

Honourable Sir▪  
ABove a year ago I petitioned your Honour, and under your name the Parliament of England, for the raising of a future Plantation of Wood and Timber throughout the Land: Considering it as one of the greatest comforts of life, a work of mercy and charity to the poor, of piety towards God, and his Church, and of absolute necessity for the maintenance of Navigation, the building of Houses, the maintenance of husbandry, and divers useful and necessary Trades in the commonwealth. All which notwithstanding, it was not my opinion that the matter could be throughly proceeded in so soon as myself and others could wish or desire: Neither do I hold it the work of one year, but rather such as will take up an employment for divers years one after another successively. True it is, if it like your Honour, I have heard it estimated by some of good understanding and knowledge, that the loss of any one year in the due prosecuting of this affair for the commonwealth, is of no less value, if not far greater, than the loss of one hundred thousand pounds. Yet this I consider with myself, that the State may be so employed otherwise, that they cannot so instantly pursue it as some think they may. Such a dishonourable, disloyal conceit cannot enter into me, that those which sit at the stern, watching and waiting all opportunities to do public good, can wilfully, enviously, or carelessly betray the honour, strength, comfort, and conservation of the commonwealth in such a main, and most important business as this. In as much as Wood and Timber will always be worth money, it is in the power of the State, very easily, and within a reasonable time, to raise divers millions of money, by planting and increasing of woods: besides other comforts and commodities arising thereof. On the contrary, woe to this Land, at leastwise as I conceive, for the decay of Woods, not only if Shipping shall fail, whereof it is said to be in apparent danger for time to come, but if sea-coal shall fail, as I am sure it may by more accidents than one: the misery whereof began to be seen and felt not very many years ago, when the Scots were possessed of Newcastle. Certainly, it is the will of God, that men's lives should by all means be made comfortable, and that we use our wits, strength, & knowledge, whatsoever it is, to the profiting of one another, and setting forth the praise of God in the world. Imitating the nature of good Angels, who though they excel in dignity and beauty all other creatures, yet they disdain not to be serviceable to men, doing it with singular love, and good will; and infinitely rejoicing therein. In consideration whereof a certain theological Writer hath this excellent saying: That after the example of angels we ought to employ ourselves, in soul, and body, calling, credit, and all we have for the good of men.  
Thus I have presumed (under assurance of honourable favour and leave) to revive the memory of my late Petition, Proposition, or Remonstrance, for repairing the decay of Wood and Timber. Toward the latter end whereof I did intimate to your Honour, how that I had also travailed with the late King for the planting and propagating of the word of God in a just and due manner throughout the Land. I did it by way of Petition, as the case necessarily required, and briefly, and summarily the effect was this: In the first place I did justly and truly affirm it, that the state and condition of Impropriations is apparently derogatory to the glory of God, and salvation of souls. Next, I showed unto the King, how it rested in his own sole power, to grant Licences in mortmain, whereby to make the Churches capable of a restauration in that case by due course of Law, and not otherwise. Thirdly, I proposed a Collection of benevolences to be had and made throughout the realm of England, whereby Appropriatories might be satisfied, either in Land, or money, to the full value of their estates. Lastly, I suggested a competency of yearly rent to be reserved upon all those Livings, as they should grow to be purchased, to the King, his heirs and Successors, in lieu, of first Fruits, Tenths, and Subsidies: to the end that the revenue of the crown or State, might not suffer diminution by any device or proposition of mine. This was the main ground, and the sum and substance of my Petition. Whereby it may appear, as I suppose, that I intended no wrong or violence to any, but proceeded in a lawful, peaceable, and satisfactory way, and not otherwise. As for a general, free restitution of Impropriations (which hath been often & earnestly urged heretofore) I have ever held it a most unreasonable, and uncharitable demand, besides the impossibility of obtaining it. And in case that it were possible to have it prevailed in at this day, it would not only be the undoing of private Families, but also the dissolving of Collegiate Societies, which are the Seminaries & nurseries of good learning, and of God's true Religion in the Land. It was merely a satanical device, tending to the destruction of souls, when Impropriations were put upon colleges in exchange for Lands of another tenure. For then, and from thenceforth, the Church could not build up itself without destroying itself: In as much as colleges are rightly called, Semen Ecclesiae, the seed of the Church.  
I omit for brevity sake, to show how the matter was discussed at my attendance at the council board, how the King was ready to have proceeded, and by whom, and under what pretence the proceeding was secretly stopped and stayed. Whatsoever shall be conceived of my proceeding with the said late King, which is here above recited, it is a comfort to my Conscience, that I have faithfully travailed in a lawful and peaceable way for the propagating of the word of God, which is the glory & strength of a Nation, and the light, and life, and everlasting happiness of every true Christian Believer. I never proposed any thing to the said late King, but what I meant to justify at, and to a Parliament whensoever. For though the times than were such, that no Parliament could be had (the reason whereof I well perceived, and understood) yet I did not believe that the state of those times would continue long, whatsoever the alteration should be. And the ground & reason of my conjecture did not fail me.  
Now to crave humble leave to speak somewhat of the matter in general, although but briefly in comparison of that which might be said, I do thus conceive of it. There is nothing dearer to God then his sacred Word, and the saving of souls, for which the Son of God was incarnate, and suffered shame & reproach, and a cruel death. Now when once the true Religion is established in a Nation, the planting and propagating of it is of all religious causes the next in order by the necessity of just consequence. For otherwise, we make ourselves unworthy of so great a benefit, and at length we hazard the loss of it. As for this our Nation, it hath abounded in wealth and peace heretofore, and that of a very long time together, through the great and rich blessing of God upon it. Wherefore it is much to be lamented, that in all that peaceable time, a pious learned ministry hath not been planted, and settled throughout the Land, as it might and aught to have been. For this cause especially, as I in my conscience am persuaded, is the wrath of God incensed, and stirred up against the Land. Other sins there are very great, and many, even a multitude and heap of them. But the neglect and contempt of the Word of God in this kind, overthroweth all in the foundation. Under correction, it may seem to overthrow the ground of public proceeding in the late lamentable war. Which I could declare more particularly, if I thought it convenient. Sure I am, if we refuse to plant our own, and the only true Religion, when God giveth time and means to do it, our consciences, if we ask them, will tell us, that we do altogether deserve to be plagued with the contrary. It is God's exceeding great mercy, & forbearance, that the true Protestant Religion (which we praise, and profess) is not utterly taken from us a good while ago, and the Antichristian placed, and set up in the room thereof. We have wanted neither time nor means to do the will of God in this kind, but we have wanted love and good will to stir us up thereunto. If we have found and known the sweetness of the Word of God in ourselves, and for our own particulars, how is it that we have not earnestly sought to communicate it to others? When thou art converted, saith he, convert thy Brother. It is extreme cruelty, thus to neglect the souls of our Brethren, and Neighbours, which ought to be as dear unto us as our own. He liveth not the life of a Christian, but a dead, dull, uncomfortable being he hath in this world, whatsoever he is, that enjoyeth not the benefit of the word of God duly preached & taught in the days of solemn Assemblies, I mean, the Sabbath days in the public Churches, according to the Ordinance and appointment of God. There is nothing under heaven that may be compared to the benefit thereof. It is the ease and release of all weekly labour, all worldly sorrow, misery and trouble. And in some degree it is a lively representation of the kingdom of heaven, where the Psalme-singers, the holy Saints and angels are filled with unspeakable joy & gladness by their continual beholding of the glorious presence of God, and giving him thanks and praises: As it is written in the book of the psalms; In thy presence is the fullness of joy, and at thy right hand there is pleasure for evermore. I will shortly conclude this point, with a brief recicall of that which was uttered at the council, or rather the Conspiracy of Trent. It is well known that that council was packed and plotted for the Pope. Nevertheless, there were divers grave, learned, judicious, and religious men convened therein, and no great favourers of the Pope. Amongst whom the Bishop of Toledo sitting as ambassador for his Master the King of Spain, spoke thus; I have heard it often said, that if there were yet but one soul to be saved (supposing that the propitiation for sins were not throughly made as it is) Christ would descend again and suffer. Wherefore, quoth he, I marvel with what Conscience the Pope can give himself any rest, having the cure of so many Churches lying upon him, and no course taken to discharge the same. Thus spoke he according to the common error and opinion of the deluded Princes and people of those times, as touching the unlimited power and jurisdiction of the Pope over all Churches: The application whereof were easy to be made in regard of those many desolate and unprovided Churches in this our Land, but I omit it for brevity sake, humbly referring it, to all pious, prudent, serious, and religious consideration. For the longer that this matter is deferred, the more pernicious it is to the State. God never yet left the contempt of his holy word, and the holy ministry thereof unrevenged, nor never will.  
From hence I shall humbly crave leave to descend to the third, and last particular, which I had in mine intention to have proposed to the said late King, that is to say, for the working of the works of mercy and charity towards the poor, in a magnificent sort, answerable to his regal estate, and in some degree to the exigency of the people. For otherwise, as for the distributing of small sums of money at certain times, we know there was an ordinary course settled in the office of the King's Almoner. About a year or two ago, I heard of somewhat that was intended by the Parliament to be done in this kind within the city of London. Which gives me the greater encouragement to speak and treat of the matter here. I would not press this duty to the present State in these so chargeable times, but that I know most assuredly how it may be most easily and conveniently performed, notwithstanding any taxes or payments now already imposed upon the people, or ever likely to be imposed. It may be done in a privative way, & in a positive. In this place I shall only insist upon the privative, for the increase of the works of charity, by subtracting and taking away from the works of superfluity, vanity, and overflowing wickedness. My most humble and earnest request now therefore is, that a strong permanent Act, may be framed and put forth against the pride of apparel. As I conceive it, the pride of this Land will be the destruction thereof, if it be not timely repressed: It is so excessive, that I suppose the divine justice of God cannot bear it. Let not my fancy or folly be objected against me in this case, but let the matter be examined by the Word of God, which is the rule of truth. In the third Chap. of the Prophecy of Isaiah, there is a particular enumeration and recital of those proud fashions and gestures which were used among the Israelitish women in those days. If any man should go about to do the like among us, as the Prophet doth there, he would seem to trifle and to deal absurdly and ridiculously. But the Spirit of God doth not trifle, neither is any Word of God idle or vain. If any man should doubt whether the eye and observation of God were so upon all the actions of men and women on earth, as to mark and take notice what apparel they wear, and what gesture of body they use, he might be satisfied in it by the perusal of that place of Scripture. In the end and close whereof there is no less punishment threatened, than the destruction of the Land. And did God so hate the pride of women in those days, and will he tolerate it now in the people of this our Nation? If the misery of a civil war (which did manifestly threaten our destruction) cannot serve to bring down our pride, how, do we think, should God deal with us? For in respect of our obstinate rebellion, and disobedience, we do none other in the effect, then make this the question: Whether we shall humbly submit to God, and fear before him as we ought, or that he should yield to us, to give us leave to live, and do as we list? do we provoke him to anger, saith the Apostle, are we stronger than he? And both in Leviticus, and Deuteronomy, God threatneth the Israelites, that if they will not turn and repent upon his first chastising of them, he will increase their plagues seven-times more. Our blessed Saviour in his divine Sermon upon the Mount, pronounceth them blessed that are merciful, as it is in the sixt Chapter of the Gospel of St Matthew, Blessed are the merciful, for they shall obtain mercy. If they are blessed that are merciful, than they are cursed that are unmerciful, and cruel. It is a true inference, and it is England's case concerning alms-deeds, and the relief of the poor. In the proud carriages of men in these days, and their vain, foolish, and garish attire, as there is a bold audacious presuming against God himself (for it is done in his sight) so moreover there is a merciless, cruel persecuting of the poor, whose eyes cannot but behold it, to the grief of their hearts: according to that saying; The poor are persecuted in the pride of the ungodly. I know there are divers other ungodly, and uncharitable ways of misspending the good gifts and blessings of God in the world, besides the vanity of apparel. But I insist upon this, because I hold it for the most general & expensive way. Concerning my poor and unworthy self, I declare my conscience in this respect: I would not desire to be the Planter of wood, no, nor of the Word of God itself, without exercising the works of mercy▪ and charity to the poor, according to that ability and means, which God should please to put into my hands: Considering how the Son of God, the second person in Trinity was content to make himself poor, that he might enrich others, and how the diffinitive sentence of absolution and condemnation shall go upon it at the last day. It is not Popery to relieve the poor, as some are pleased to account it now adays: It is pride, covetousness, and cruelty, not to do it. No man possibly can know aright how to give alms, or to do any good work whatsoever, save only the true Protestant, who believeth, and knoweth that salvation, life, and glory, are already purchased by the death and merit of Christ, and therefore good works must be done to the glory of God, and Christ, to testify our faith in him, and our love to him, who hath so loved us, that he gave himself a propitiation, and ransom for our sins. These things I am bold to propose, because I hold myself bound thereunto in the behalf of God, and for the public safety of the Land, that the loving favour of God may rest upon it.  
I might enlarge this Discourse to a very great length, but I will rather abridge it. In the first Covenant that came forth from the Parliament divers years ago, this reason was given of all the common calamity that hath befallen us, namely this, that we have not received Christ into our hearts: And I do verily believe it to be so. For if the love of Christ had been shed abroad in our hearts, it would have kept us from those great, and manifold transgressions, which we now stand guilty of: It would have led us into all good ways, and learned us to keep his commandments. Nothing in the world would have been sweeter, and dearer to us. Since I knew this world (in which I have lived a long time) I never heard the name of Christ so much in the mouths of men as it is now adays, and hath been of late years. That great, and holy, and excellent Name is worthy to be mentioned, and had in honour, and to be exalted, and magnified at all times, and in all places throughout the world. But God grant we may have him in our hearts as well as in our mouths, lest otherwise our deep hypocrisy should be discovered at the last, and we be found to have collogued with the world, and dealt untruly with God. Amor si est, mira operatur; si operari renuit, amor non est. The love of Christ, if it be in us indeed, will constrain us to do those good things, which will seem strange unto the world: but if we refuse to propound him to us as an ensample, that we may tread in his steps, how then abideth his love in us? If we have yet received Christ into our hearts, or if we will yet receive him, I am very sure, the things that I have here proposed will be readily assented unto, and put in due execution: Wherefore I will not doubt of the integrity, and sincerity of the superior Powers under which we live, but that they will set themselves with all faithfulness and diligence to do the will of God in all things. It was the voice of an envious malignant Papist, namely, the Cardinal Matheolangi, that was heard in the council of Trent, speaking thus to some of his intimate friends, as concerning Luther: That Luther's demands, and his vehement complaints against the abuses of the Court of Rome were just, and reasonable; but that a poor friar should reform all, this was not to be endured. I am not so jealous of my poor credit in the world, but I can be content to be neglected, and despised of all that are of it, of all that are in it, so that God may vouch safe to have respect unto me, as to one that desireth to fear his Name in truth and sincerity, and to seek his glory, and the good of his people. Although Monarchy were still on foot, and in place, and power, yet nevertheless I would be bold to affirm thus much, being able to prove it: that if this State and commonwealth shall be preserved from ruin and destruction, it must be by the benefit of Parliaments, in ordaining good, and wholesome laws, and not only so, but seeing them put in due, and strict execution, partly by imitating the office of Censorship among the old Romans, whereof we read in their History. I will shut up all with little more than the recital of a very brief saying in Chrysostom, but somewhat pertinent, as I suppose, to these proud, licentious, and luxurious times in which we live: It is not so hard to refute heretics, as to reform vices. Religion will decay and die where dissoluteness of manners is not repressed and kept down. It is not any singular, censorious conceit of mine, but a common complaint, that the pride of this Land was never so great as now. I am sure, it is such, and so great, that it cryeth for Judgement, True it is, we enjoy great peace, and quietness at this day, being far above, and contrary to our desert. Nevertheless, I hold it a clear case, and undeniable, that by reason of those great, and strange alterations, which have lately happened in our Land, we do live as yet, but in a controverted divided State: And it is impossible to secure, and stablish it by any other way, save only by repenting (without hypocrisy) for the forepassed time, and now hence forward walking humbly with God, holding close with him, and working the works of piety, and charity, and so advancing his glory: Because his loving kindness, and goodness towards us, and our late Ancestors, and Predecessors, hath been exceeding great, but we all have been unfaithful, and unthankful, abusing our long peace, neglecting his glory, and our own, and others Salvation, resolutely provoking his wrath. Wherefore God also hath as resolutely revenged his own cause by drawing out money, and blood in abundance; as it is written; I set every man against his neighbour.  
And he the same God can and will yet further by one means or other, avenge himself, and will do it like a God indeed▪ if we deal stoutly, perversely, or deceitfully with him. Who ever waxed fierce against him, and prospered? So saith the Scripture. And again, it bringth in God thus speaking of himself; I the Lord am he that searcheth the reins, and the heart. There is no State in the world, but is subject to alteration: not any people more apish, more ridiculous, more fickle, and inconstant than a sort of the English. There is no stability to be found in the world, nor in the minds of men. It is only found, and founded in God, who alone is immovable, immutable, worthy to be honoured, and magnified throughout the world, having freely reconciled it to himself, in a wonderful, ineffable way, by the death of his only begotten son; In whose hands is our life, and our breath, who is blessed for ever. As long as I live I will seek the honour of his Name, though others blaspheme it, and will endeavour myself to show forth his praise: For his loving kindness is better than the life itself, even as David saith: Consider we then on the contrary part, what his anger, and displeasure is. And let not mortal, and wretched creatures, poor silly worms, and vermin, be presumptuous out of measure, lest their breath be suddenly stopped, and then they rue it to all eternity. For there is somewhat to be feared that is worse than the fire of Hell, if a true Saint, and Servant of God were not infinitely deceived in so saying, who yet, without question knew very well, and throughly considered what he spoke, and said in that point: Multi gehennam credunt esse extremum omnium malorum; at ego è contrà ● hoc semper praedicabo, multò tolerabilius esse gehennam pati, quam offendere Christum. Chrysost. in Matheum. Thus did he esteem of the sin and guilt of offending Christ, counting it much more intolerable than the very flames of the fire of Hell. Woe unto those souls that shall one day experience it in themselves. The merciful and gracious Lord preserve this our State from being deep in that condemnation of offending Christ, and provoking that most holy One either by words or deeds.  
FINIS.