The Principles of Faith, presented by Mr. Tho. Goodwin, Mr. Nye, Mr. Sydrach Simson, and other Ministers, to the Committee of Parliament for Religion, by way of explanation to the Proposals for propagating of the Gospel.

FIrst, That the holy Scripture is that rule of knowing God, and living unto him, which who so doth not beleeve, but betakes himself to any other way of discovering truth, and the minde of God instead thereof▪ cannot be saved.

2 Thess. 2. 10, 11, 12. Because they received not the love of the Truth▪ that they might be saved; and for this cause God shall send them strong delusions, that they should beleeve a Lye; that they all might be damned, who beleeve not the truth, but had pleasure in unrighteousness, vers. 13. But we are bound to give thanks alway to God for you, Brethren, beloved of the Lord, because God hath from the beginning chosen you to Salvation, through sanctification of the Spirit, and belief of the truth, vers. 14. whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ.

15. Therefore Brethren stand fast, and hold the traditions which yee have been taught, whether by word, or our Epistle.

1 Cor. 15. 1, 2, 3. Moreover, Brethren, I declare unto you the Gospel, which I preached unto you, which also you have received, and wherein yee stand.

By which also yee are saved, if yee keep in memory what I Preached unto you, un­less yee have beleeved in vain.

For I delivered unto you first of all, that which I also received, how that Christ died for our sins, according to the Scriptures.

2 Cor. 1. 13. For we write none other things unto you then what you read, or ac­knowledge, and I trust you shall acknowledge even to the end, compared with Acts 26. 22, &c.

Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things then those which the Prophets, and Moses did say should come.

Joh. 5. 39. Search the Scriptures, for in them you think to have eternall life; compared with Psal. 147. 19. & 20. verses.

He shewed his Word unto Jacob, his Statutes and judgements unto Israel, hee hath not dealt so with any Nation; and as for his Judgements they have not known them.

And with Iohn 4. 22. Ye worship yee know not what, wee know what wee worship; for Salvation is of the Jews.

2 Pet. 2. 1. But there were false Prophets also among the people, even as there shall be false teachers among you▪ who privily shall bring in damnable heresies, even de­nying [...] [Page 2] [...] [Page 3] [Page 2] the Lord that bought them, and bring upon themselves swift destruction, com­pared with 2 Pet. 3. 1, 2. This second Epistle (beloved) I now write unto you, in both which I stir up your pure minds by way of remembrance.

That yee may be mindful of the words which were spoken before by the holy Pro­phets, and of the Commandements of us the Apostles of the Lord and Saviour.

II. That there is a God, who is the Creator, Governour, and Judge of the World, which is to be received by faith, and every other way of the knowledge of him is insuffi­cient, Heb. 11. 3.

Through faith we understand that the Worlds were framed by the Word of God; so that things which are seen were not made of things which do appear.

Ver. 6. But without faith it is impossible to please God; for he that cometh to God, must beleeve that he is, and that he is a rewarder of them that diligently seek him.

Rom. 1. ver. 19. Because that which may be known of God, is manifested in them, for God hath shewed it to them.

Vers. 20. For the Invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal power and God­head; so that they are without excuse.

Vers. 21. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened.

Vers. 22. Professing themselves to be wise, they became fools, compared with—

1 Cor. 1. 21. For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishnesse of preaching to save them that beleeve.

2 Thes. 1. 8. To render vengeance on them that knew not God, and that obey not the Gospel of our Lord Jesus Christ.

III. That this God who is the Creator, is eternally distinct from all the Creatures in his being, and blessedness.

Rom. 1. v. 18. For the wrath of God is revealed from Heaven against all ungodli­ness, and unrighteousness of men, who hold the truth in unrighteousness.

Vers. 25. Who changed the truth of God into a lye, and worshipped and served the creature more then the Creator, who is blessed for ever, Amen.

1 Cor. 8 v. 5. For though there be that are called Gods, whether in heaven, or in earth, (as there be gods many, and lords many.)

Vers. 6. But to us there is but one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him.

IV. That this God is one in three Persons, or subsistences.

1 Joh. 5. 5. Who is this that overcometh the world, but he that beleeveth that Je­sus is the Son of God.

Vers. 6. This is he that came by Water and Bloud, even Jesus Christ, not by wa­ter only, but by water and bloud, and it is the Spirit than beareth witness, because the Spirit is truth.

Vers. 7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.

Vers. 8. And there are three that bear witness in earth▪ the Spirit▪ the Water and the Bloud, and the [...]

[Page 3]Ver. 9. If we receive the witness of men, the witness of God is greater, for this is the witness of God, which he hath testified of his Son. Compared with Joh. 8. 17.

It is also written in your Law, that the testimony of two men is true.

Vers. 18. I am one that bear witness of my self, and the father that sent me, beareth witness of me.

Vers. 19. Then said they unto him, Where is thy Father? Jesus answered, Yee neither know me, nor my Father, if yee had known me, yee should have known my Father also.

Ver. 21. Then said Jesus unto them, Yee shall dye in your sins.

Mat. 28. 19. Go yee therefore, and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; Compared with Ephesians 4. 4. There is one body, and one spirit, even as yee are called in one hope of your calling.

Ver. 5. One Lord, one Faith, one Baptism.

Ver. 6. One God and Father of all, who is above all, and through all, and in you all.

1 Joh. 2. 22. Who is a lyer, but he that denieth that Iesus is the Christ? he is An­tichrist that denieth the Father, and the Son.

Vers. 23. Whosoever denieth the Son, the same hath not the Father; but he that acknowledgeth the Son, hath the Father also.

2 Epist. Ioh. ver. 9. Whosoever transgresseth, and abideth not in the Doctrin of Christ, hath not God, he that abideth in the doctrin of Christ, he hath both the Father, and the Son.

Ver. 10. If there come any unto you, and bring not this doctrin, receive him not into your house, neither bid him God speed.

V. That Iesus Christ is the only Mediator between God and man, without the knowledge of whom there is no salvation.

1 Tim. 2. 4. Who will have all men to be saved, and to come to the knowledge of the truth.

Vers. 5. For there is one God, and one Mediator between God and men, the man Christ Iesus.

Ver. 6. Who gave himself a ransome for all, to be testified in due time.

2 Tim. 3. 15. And that from a childe thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Iesus.

1 Ioh. 2. 22. Who is a lyar, but he that denieth that Iesus is the Christ? He is An­tichrist that denieth the Father, and the Son.

Acts 4. 10. Be it known unto you all, and to all the people of Israel, That by the name of Jesus Christ of Nazareth, whom yee crucified, whom God raised from the dead, even by him doth this man stand here before you whole.

Vers. 12. Neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved.

1 Cor. 3. 10. According to the grace of God which is given unto mee, as a wise Master-builder, I have laid the foundation, and another buildeth thereupon. But let every one take heed how he buildeth thereupon.

[Page 4]Vers. 11. For other foundation can no man lay, then that is laid, which is Jesus Christ.

VI. That this Jesus Christ is the true God, 1 Joh. 5. 29. And wee know that the Son of God is come, and hath given us an understanding, that we may know him that is true. And we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

Isa 45. 21. There is no God else besides me, a just God and Saviour, there is none beside me.

Vers, 22. Look unto me, and be ye saved all the ends of the earth, for I am God, and there is none else.

23. I have sworn by my self, the word is gone out of my mouth in righteousnesse, and shall not return, that unto me every knee shall bow, every tongue shall swear.

24. Surely shall one say, in the Lord have I righteousnesse and strength, even to him shall men come, and all that are incensed against him shall be ashamed.

25. In the Lord shall all the seed of Israel be justified, and shall glory, which the Apostle applies unto Christ Rom. 14. 11, 12. and Philip. 2. 6. to the 12.

VII. That this Jesus Christ is also true man, 1 Joh. 4. 2. Hereby know yee the Spirit of God; every spirit that confesseth that Jesus Christ is come in the flesh, is of God.

Vers. 3. And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God. And this is that spirit of Antichrist.

2 Joh. 7. For many deceivers are entred into the world, who confesse not that Jesus Christ is come in the flesh. This is a Deceiver and an Antichrist.

VIII. That this Jesus Christ is God and Man in one Person, 1 Tim. 3. 16. and without controversie, great is the mystery of godlinesse. God was manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, beleeved on in the World, received up into glory.

Matth. 16. 13. Jesus asked his Disciples, saying, whom do men say that I the Son of man am?

Vers. 14. They said, some say thou art John the Baptist, &c.

Vers. 15. But whom say yee that I am?

Vers. 16. Simon Peter answered, Thou art Christ the Son of the living God.

Vers. 17. Jesus said unto him, Blessed art thou, Simon Bar-Jona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

Vers. 18. And I say unto thee, Thou art Peter, and upon this Rock I will build my Church, and the Gates of Hell shall not prevail against it.

IX That this Jesus Christ is our Redeemer, who by paying a Ransome, and bearing our sins, hath made satisfaction for them.

Isa. 53. 11. By his knowledge shall my righteous servant justifie many, for he shall bear their iniquities, compared with

1 Pet. 2. 24. Who his own self bare our sins in his own body on the tree, that wee being dead to sin, should live to righteousnesse, by whose stripes yee were healed.

25. For yee were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls.

[Page 5]1 Cor. 15 2. By which also you are saved, if you keep in memory what I preached unto you, unlesse ye have believed in vain.

Vers. 3. For I delivered unto you first of all, that also which I received, how that Christ dyed for our sins, according to the Scriptures.

1 Tim. 2. 4. Who will have all men to be saved, and to come unto the knowledge of the truth.

Vers. 5. For there is one God, and one Mediator between God and men, the man Christ Jesus.

Vers. 6. Who gave himself a ransome for all, to be testified in due time, 1 Cor. 6. 20. Yee are bought with a price.

X. That this same Lord Jesus Christ is hee that was Crucified at Jerusalem, and rose again, and ascended into heaven.

Ioh. 8. 24. I said therefore unto you, that ye shall dye in your sins; for if ye beleeve not that I am he, ye shall dye in your sins.

Act. 4, 10. Be that known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.

Vers. 11. This is the stone which was set at nought of you builders, which is be­come the head of the corner.

Vers, 12. Neither is there salvation in any other, for there is none other name un­der heaven given among men, whereby we must be saved.

Act. 10. 38. How God anointed Jesus of Nazareth with the Holy Ghost, and with power, who went about doing good, and healing all that were oppressed of the Devil, for God was with him.

Vers. 39. And we are witnesses of all things which he did, both in the land of the Iews and in Ierusalem, whom they slew and hanged on a tree.

Vers. 40. Him God raised up the third day, and shewed him openly.

Vers. 41. Not to all the people, but unto witnesses chosen before of God, even to us who did eat and drink with him, after he rose from the dead.

Vers. 42. And he commanded us to preach unto the people, and to testifie that it is he, who was ordained of God, to be the Iudge of quick and dead.

Vers. 43. To him give all the Prophets witnesse that through his Name, whoso­ever believeth in him shall receive remission of sins.

1 Cor. 15. 2. By which also ye are saved, if ye keep in memory what I preached unto you, unlesse ye have beleeved in vain.

Vers. 3 For I delivered unto you first of all that which I also received, how that Christ dyed for our sins, according to the Scriptures.

Vers. 4. And that he was buried, and that he rose again the third day, according to the Scriptures.

Vers. 5. And that he was seen of Cephas, then of the Twelve.

Vers. 6. After that he was seen of above five hundred brethren at once, of whom the greater part remain unto this present, but some are faln asleep.

Vers 7. After that he was seen of Iames, then of all the Apostles.

Vers. 8. And last of all he was seen of me also.

Act. 22. 8. Who art thou Lord? and he said, I am Jesus of Nazareth.

Act. 2. 36. Therefore let all the house of Israel know assuredly, that God hath made that same Iesus, whom ye crucified, both Lord and Christ. Vers. 37. Now when they heard this they were pricked in their hearts, and said unto Peter, and to the rest of the Apostles, Men and Brethren, What shall wee do? Vers, 38. Then Peter said unto them, Repent, and be baptized every one of you in the name of Iesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

XI. That this same Iesus Christ, being the onely God and Man in one Person, re­mains for ever a distinct Person from all Saints and Angels, notwithstanding their union and communion with him.

Col 2. 8. Beware lest any man spoyl you, through Philosophy and vain deceit, af­ter the tradition of men, after the rudiments of the world, and not after Christ.

Vers 9. For in him dwelleth all the fulnesse of the God-head bodily.

Vers. 10. And ye are compleat in him, which is the head of all Principality and Power. Vers. 19. And not holding the head, from which all the body by joynts and bands, having nourishment ministred, and knit together, increaseth with the increase of God.

1 Tim 316. God manifested in the flesh, beleeved on in the world.

XII. That all men by nature are dead in trespasses and sins, and no man can be sa­ved unl [...]ss [...] he b [...] born again repent, and beleeve, Ioh. 3. 3. Iesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again he cannot see the King­dome of God. Vers. 567. Iesus answered, Verily, verily, I say unto thee, Except a man be born of water▪ and of the Spirit, he cannot enter into the Kingdome of God; That which is born of the flesh is flesh, and that which is born of the Spirit is Spirit. Marvel not that I said unto thee, Ye must be born again. Vers. 10. Iesus answered, and said unto him, Art thou a Master in Israel, and knowest not these things?

Act. 17. 30, 31. And the times of this ignorance God winked at, but now com­mandeth all men every where to repent, because he hath appointed a day wherein hee will judge the world in righteousnesse.

Act. 26. 17 18, 19, 20. Delivering thee from the people, and from the Gentiles, unto whom I now send thee, To open their eyes, and to turn them from darknesse to light, and from the power of Satan unto God, that they may receive forgivenesse of sins, and inheritance among them that are sanctified by faith in me. Whereupon I was not dis­obedient to the heavenly Vision, but shewed first to them at Damascus, and at Ieru­salem, and throughout all the coasts of Iudea, and then to the Gentiles, that they should repent▪ and turn to God, and do works meet for repentance, Luke 24. 47. that repen­tance and forgivenesse of sins should be preached in his Name among all Nations.

Act 20 20, 21. I have shewed you, and have taught you publickly, and from house to house, testifying both to Iews and Greeks repentance towards God, and faith to­wards our Lord Iesus Christ.

Ioh. 5. 24, 25. Verily, verily, I say unto you, he that heareth my word, and beleeveth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.

[Page 7]XIII. That we are justified and saved by grace, and faith in Iesus Christ, and not by works.

Acts 15. 24. For as much as we have heard, that certain which went out from us have troubled you with words, subverting your souls; saying, Yee must be circumci­sed, and keep the Law, compared with Gal. 1. 6, 7, 8. 9. I marvel that you are so soon removed from him that called you into the grace of Christ, unto another Gospel which is not another; but there are some that trouble you, and would pervert the Gospel of Christ; but though we, or an Angel from heaven preach another Gospel unto you, then that which we have preached unto you, let him be accursed. As wee said before, so say I now again, If any man preach any other Gospel unto you, then that ye have received, let him be accursed, Gal 5.

Ver. 2. 4, 5. Behold, I Paul say unto you, that if yee be circumcised, Christ shall profit you nothing; Christ is become of none effect to you, whosoever of you are justifi­ed by the Law, ye are faln from grace, for we through the Spirit wait for the hope of righ­teousess by faith. Rom. 9. v. 31, 32. 33. But Israel, which followed after the Law of righ­teousness, hath not attained to the Law of righteousnesse▪ wherefore? because they sought it not by faith, but as it were by the works of the Law; for they stumbled at that stumbling stone; As it is written, Behold I lay in Sion a stumbling stone and rock of offence, and whosoever beleeveth on him shall not be ashamed, compared with Rom. 10. v. 3, 4. For they being ignorant of Gods righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteous­nes of God, for Christ is the end of the Law for righteousness for every one that beleeveth

Rom. 1. 16, 17. I am not ashamed of the Gospel of Christ. for it is the power of God unto salvation to every one that beleeveth, to the Jew first, and also to the Greek; for therein is the rightnousness of God revealed from faith to faith, as it is written. The just shall live by faith, compared with Gal. 3. 11. But that no man is justified by the Law in the sight of God, it is evident; for, the just shall live by faith.

Eph. 2. 8, 9. 10. For by grace ye are saved through faith, and that not of your selves, it is the gift of God, not of works, least any man should boast; for we are his work­manship created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

XV. That to continue in any known sin, upon what pretence or principle soever, is damnable.

Rom. 1. 32. Who knowing the Judgement of God, that they which commit such things are worthy of death, not onely to do the same, but have pleasure in them that do them.

Rom. 6. v. 1, 2. What shall we say then? shall wee continue in sin that grace may abound? God forbid; How shall wee, that are dead to sin, live any longer therein? compared with vers 15. and 16. What then? shall wee sin, because wee are not under the Law, but under Grace? God forbid. Know yee not, that to whom yee yeeld your selves servants to obey, his servants yee are to whom yee obey, whether of sin unto death, or of obedience unto righteousnesse?

1 Iohn 1. 6. 8. If we say that we have fellowship with him, and walk in dark­ness [...] deceive our selves, and

Chap. 3 ver. 3. And every man that hath this hope in him purifieth himself even as he is pure. Vers. 4, 5, 6, 7, 8. Whosoever committeth sin, transgresseth also the Law, for sin is a transgession of the Law, And yee know that hee was manifested to take away our sins, and in him is no sin; whosoever abideth in him sinneth not. Whoso­ever sinneth, hath not seen him, neither known him▪ Little children, let no man de­ceive you; he that doth righteousness is righteous; he that committeth sin is of the Devil, for the Devil sinneth from the beginning, for this purpose the Son of God was manifested, that he might destroy the works of the Devil.

2 Pet. 2. 19, 20. While they promise them liberty they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought in bon­dage. For if after they have escaped the pollutions of the world, through the know­ledge of the Lord and Saviour Jesus Christ, they are again intangled therein, and overcome, the latter end is worse with them then the begining.

Rom. 8. 13. For if ye live after the flesh, ye shall dye, but if ye mortifie the deeds of the flesh by the Spirit, ye shall live.

XV. That God is to be worshipped according to his own will, and whosoever shall forsake and dispise all the duties of his worship, cannot be saved.

Jer. 10. 15. Poure out thy fury upon the heathen that know thee not, and upon the families that call not upon thy name, for they have eaten up Jacob, and devou­red him, and consumed him, &c.

Psal. 14. 4. Have all the workers of iniquity no knowledge? who eat up my people as they eate bread, and call not upon the Lord.

Jude verse 18, 19, 20, 21. How they told you there should be mockers in the last times, shall walk after their owne ungodly lusts, these be they who separate them­selves, sensuall, not having the Spirit. But yee beloved, building up your selves in your most holy faith, praying in the holy Ghost, keep your selves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

Rom. 10. 13. For whosoever shall call on the name of the Lord; shall be saved.

XVI. That the dead shal rise, and that there is a day of judgement wherein all shal appear, some to goe into everlasting life, and some into everlasting condemnation.

1 Tim. 1. 19. 20. Holding faith and a good conscience, which some having put away, concerning faith have made shipwrack; of whom is Himenaeus and Alex­ander whom I have delivered to Satan, that they may learn not to blaspheme, compared with 2 Tim. 2. 17, 18. And their word will eat as doth a canker, of whom is Hymenaeus and Philetus, who concerning the faith have erred, saying, That the Resurrection is past already, and overthrow the faith of some, Act. 17. 30, 31. And the times of this ignorance God winked at, but now commandeth all men every where to repent, because he hath appointed a day wherein he will judge the world in righteousnesse.

John 5. 28, 29. All that are in the grave shall hear his voyce, and shall come forth, they that have done good unto the resurrection of life, and they that have done evil to the resurrection of damnation; compared with 1 Cor. 15. 19. If in this life onely wee have hope in Christ, wee are of all men most miserable.

The younger Brothers Ad­vocate, or a line or two for younger Brothers.

I Having long expected (amongst the multitude of papers, and promised Reformations, that these Parlimentary years, and reforming de­formed times have produced) to have found some Champion that would have stood up, some Heroicall compassionate spirit that would have taken into consideration the poor and despicable condition and pro­vision of younger Brothers; I thought that there would have been some amongst the reforming Combatants of that fraternity, that would have been mindfull of that so grand a pressure still continu­ing with us, but whether it be through the multitude of their im­ployments, or that they have acquired to themselves (great possessi­ons and sufficient maintenance) being now carelesse and forgetfull of the welfare of their fellow brethren, or whether it be through want of remembrance and ingenuity, as not taking notice of it as so great a grievance▪ in regard of the long use it hath had with us, there being nothing so absurd in nature, so horrible in it self, or so ridiculous in reason and common sence, which long use will not make plausible and acceptable; custome making good seem evill, and evill good. That it might not altogether be buried in oblivion, and that none hath seemed to be sufficiently mindfull of it, and [Page 3] that it appears to me (as yet) so dissonant unto Scripture, and na­turall reason, so opposite to common equity, which ought to be the foundation and chief corner stone of all Lawes.

I have been moved, though most unworthy, though most un­sufficient, cursorily and as confusedly to discover some thoughts concerning it, that which I was most unwilling to do, not onely in regard of my disability with other disadvantages, but in respect of the potencie, and the prevalencie of its adversaries, though it is a thing worthy my labour, yet my labour is far unworthy of it, for I find every man is not a fit Champion for truth; one may be as truly and really in possession of a truth (as a souldier of a Fortress) yet may be forced to lose it, but they that best can, will not, and those that worst may sometimes holds the light. That it should not be forgotten, and seeing likewise this unnaturall and unequall Law or evill use, for I can not call it so properly a custom, but a corrup­tion (for as I remember the Lawyers say, that Consuetudo est jus non scriptum, nunquam repugnans rationi naturali. A custome ought not to be contrary to the Law of nature) which by long continuance in the Kingdom hath got such a generall allowance, it being so commonly and so frequently practised, together with the considerations of the disquietnesse and dangerous effects it often produceth; the discord and dishonor it brings to houses and families, and likewise the miseries, contempt, and reproach to the younger brothers themselves; I have adventured to put in view, though in so ragged and uneven a manner, these undigested lines onely as a remembrancer, hinting at things, hoping thereby to put in mind and to awaken the hearts and resolutions of some of that Fraternity, of greater abilities and advantages to pursue it to some better reformation.

In which design let us not be discouraged, nor discountenanced, notwithstanding, our elder brothers are advanced in power and au­thority above us, but let us rather be animated that our cause is just, and our determiners we hope not unjust, we shall not be un­reasonable, let us not despair, for greater things then this have been effected: let younger brothers likewise consider, the misery, the disesteem, this use, this vast difference bringeth on them, the Elder injoying large possessions, the younger having not sufficient main­tenance, the Elder gentlemen, the Younger beggers, as if they were [Page 4] bastards and no sonnes, servants and no children, this is so usually practised, that the very name of a younger brother is a word of contempt, and an expression of want and slender meanes, and a­mongst other Nations reckoned as one of the poor companies, some commiserating their poor condition and maintenance, that the Elder and Younger being bretheren by birth of so near relation, of the same flesh and blood, should be so severed, so disjoyned, and so far off in fortunes; some again deriding at the ill policie of our Kingdome, and carelessnesse of some Parents in bringing them up as their children, but not maintaining them as their sons, in giving them a generous breeding, but leaving them a slender allowance for the continuance of it, dealing with them as Pharaoh dealt with the children of Israel, that would have them make brick, but would give them no straw, that would have them Gentlemen, but will give them little or nothing for the support and maintenance of it.

This education taking such a deep impression in many, as ha­ving first taken possession in them, (none are ignorant of the force of education) the ceasing of which is most harsh to the soul, it is better never to have been godly, then after to turn apostate, it is happier never to have been in plenty, then after it to fall into want; it is the speech of deposed Dionysius, they are happy saith he that have been unblessed from their youth, it was the wish of a noble Queen in misery, that she had not been of the royall blood; so younger, brothers may often wish that they had been rather the sons of some yeomen then of Knights. They being often left to the dispositions and dependance of their elder brothers, and so conse­quently servants, if not vassalls at least to their humours, and many times upon the lest distaste and difference are casheer'd, and left to the four windes; It is written the Elder shall serve the younger, but not that the younger shall be a slave to the Elder.

Some I confesse being more fairly dealt with (as having some­what more considerate Parents) by leaving them more certainty, pension or allowance, not depending so much upon the will of the Elder, but commonly it is of that quality and quantity, that it will scarcely afford them a single competence, neither is it any waies proportionoble to their Fathers estate; it being like­wise generally of that nature, and their education such, that they [Page 5] cannot imploy it for their best advantage, so that they are as it were enforced to be idle And if naturall desires prevail, they must be forced either to be one of Origens disciples, or intercede for the publick tolleration of Stewes, they having allowance in some Na­tions as a necessary evill, or else petition for the reedifying of Cloysters, there to live in solitarines from the view of the world, there to be dieted with Agnu. Castu. and Sacru. Saturni; by the dissolutions of which our Ancestors took away that advantage from us, with others, establishing nothing in lieu thereof.

Now if viriles appetitus, are predominant (which God and Nature doth not forbid) they must but Tantalize, and as Priso­ners look through the Grate, so that they must either be torne in pieces by predominate affections, burned with feavers or drown­ed in dropsies; or if they have not the gift of abstinence, they and their children are commonly precipitated into extream indigency and miseries, being forced to lay aside all badges of their birth and education; so that which way soever they turn, lupum auribus te­nent, they must either burn or starve, which things are most grie­vous to the soul, and which the temper of many spirits cannot brook. It is better never to have been a Helen then after to become a Hecuba, the want alone of a foregone joy is troublesome, how much more when it declines to miserable extremities, Jobs aflictions were more piercing when hee remembred the daies of old: David, a man after Gods own heart, complaineth that his present calamities more compleated his grief in regard of his former free­dome; Adversity is in his full strength coming upon him, who for­merly hath been prosperous, for the common enduring of miserie dul­leth the edge thereof, and maketh it much lesse sensible to him whom custome hath made familiar with grief.

These exigencies having with some such an operation, that when they cannot, it may be they know not how to maintain them­selves by honest and lawful waies, are driven to take indirect courses, and by consorting themselves with ill company, acquainting them­selves with shifts, and practising how to deceive, hence it is that many are driven to beg, cheat, steal, and many times hanged for theft; then what can be more ignominous, more disgracefull to the Family, the sonns descredit must needs be the fathers disgrace, [Page 6] and what can be more offensive to the quietnesse of a nation. It is this inequality which compelle th [...] many brave spirits desperately to run into the gulf of discontent, to turn Pirates, Turkes, Fugitives, Hectors, Knights of the blade; nay, any thing, it is like Polygamy amongst the Turkes, that hath made almost all the Country robbers, being forced thereunto for the maintenance of their wives.

1. But our insociable Inheritors as one calls them, may say to us, that the Lawes being such, there is no remedie but patience; you must be content, and frame your minds according to your lots, o­therwise you do but bite the chain in which you are tyed, and so wrong your teeth.

Thus we see how Issachart like, they would have us couch down between our burthen, sed meliora spero, and perswade us to a stupidi­ty, not patience; It is no breach of content, nor repining against our Maker, for to complain that their sufferings are unjust as offered by men, and by lawfull means to seek redresse, content (as Divines say) is an humble and willing submitting our selves to Gods plea­sure, and not to murmure at him, they would deal with us as it is related that Father Parsons delt with Elliot, who being through his means defeated of his goods; Elliot making addresses, and expect­ing reliefe from him, but instead thereof he gave him a lecture of pa­tience, humility, and mortification, and to go into a Cloyster; the usuall Cordialls for discontents in that religion, the benefit of which refuge we here cannot enjoy; but why may not this argument bee retorted upon them, why can not the Elder of many Younger, be con­tent to accommodate their mind [...], and frame their Education ac­cording to the first born of so many younger brethren, and par­ticipate of the good and ill fortunes of their Parents, why should it all go upon the score of the younger.

2. But they may further alledge, that this law is not of such a nature, but that it is in the Parents power to mitigate.

Sometimes and in some cases they may, but generally they can­not, especially the Father dying intestate or in his full strength, &c. the elder like a ravenous beast seiseth on all, and leaving but [Page 7] the excrements and carkase to the rest; how naked then are they left, they having but part of the goods of which the Nobles and Gentle­men are generall not so fully stored with, as also in case of intayles with other devices, which are too tedious to review, but if it be (as they say) a law which rather inviteth then commandeth Parents so unequally to proportion their Estates: We see notwithstanding by manyfold examples, how men generally are apt to incline to the worst, and how ill examples more in force, then good precepts, they measuring themselves by themselves, and comparing them­selves amongst themselves, but go not according to the pattern, how frequently is this unequall dealings practised even of those who have power, ability, and possession to do otherwise: under a vaine pretext of upholding their house and name, contrary to nature, reli­gion, and right reason, forgetting their Christian names to re­member their sirnames, not so well considering that Gods waies and Lawes are the best to uphold houses and Families) especially ha­ving a Law and practise to back them, and will still be practised, unlesse there be a Law as there is in some places, obliging them to the contrary; If you say that other Kingdomes have the same cu­stomes, I say, if they have, they retain them not upon sound prin­ciples, however I am sure where they do take place, they are allowed greater priviledges, and advantages then is here tollerated.

3. They may likewise object to us, that Law being so antient, and so long established, and so ingrossed in our Lawes and natures, so constantly practised, that if it be an error, yet communis error fa­cit jus, however that it may be difficult and dangerous to alter it.

We cannot deny but that it hath been of too long standing, the more hath been our injurie, but let them consider, that it is the equity and not the Antiquity of Lawes which makes them venerable, jus permanebit semper nec unquam mutetur, lex vero scripta saepius, saith Silvi. Antiquity is an argument for nothing but truth, equity, and goodnesse. That Law was established by corrupt principles, may well and as wisely be altered by the Suprem Authority, acting upon better principles, true prudence, and policie consisting not in an obsti­nate [Page 8] retaining old customes, but in the electing or relecting, in continuing or changing of forms according to better information and sounder principle, [...]ccording to the circumstances of times, places, and persons; To what end otherwise do assemblies meet, neither can there be more danger in this, then in the Alteration of other things, the fabrick being to be altered, this may likewise be put into the build­ing.

That it may better appear to be unnaturall and unreasonable, and not agreeable to holy writ, let me go a little further, how it had its first original; Certainly for the Antiquity of it, it will appear but a Mushom of yesterday in comparison of Moses division, and Job, Moses contemporary; you cannot find any such Law or practise be­fore Moses, nor long after, but contrary, I am sure from the beginning it was not so. It having had its first institution, when heathen, infi­dells, or tyrants had the reignes of government in their hand; mo­ved thereunto by tyrannicall and ambitious, and Turkish principles, and in continuance of time the evill customes and examples of such came to be imitated by inferiors, and so turned into Lawes, it being brought unto us by the Conqueror, our more antient Lawes (as ap­pears by Lucius, following the counsell of Elutherius in making Lawes for his Kingdome) was taken out of the word of God, and grounded on the Law of God and nature, and not so much from the Laws of Rome, notwithstanding Caesar in his Com. with other am­bitious Romans, attribute so much to themselves for the civili­zing of others (as the French now a daies for Apish apparell, we being indeed more then babonish so far to humour them in it, whereby we do not a little undervalew our selves) for saith he, the Lawes of Rome; and Caesar may be reproved, but not the Laws of God, as it ma­nifestly appeaes likewise by our Kentish Gavel kind: And I am sure God gave no such direction at the first, as is manifest by the practise and precept of holy writ before and after Moses, it is clear likewise that Abraham by vertue of the Law of God written in his heart, & the Law of nature, would have devided his reall inheritance in the promised Land between Isaac and Ishmael, had he not had a special & extraordinary command (which precept was in relation to the spi­rituall promise) however those gifts was of such a quantity and qua­lity, that he and his posterity became Princes and Dukes. It is the o­pnion [Page 9] of the learned, that Ishmael was answerable in outward Estate to Isaac, though not in the spirituall promised land, neither was that difference made by Isaac and Jacob to their Children. Moses likewise gi­veth but a double portion to the eldest; what better Moderator can we have to determine what is unnaturall and unreasonable then this authority, which I hope none dare say but it is of infinite more value then humane reason; it is the saying of a heathen, that Law ought to be the reason and mind of God, differing just and unjust.

But you may say that Moses doth not forbid but that the eldest may have more then a double? Ans. It appears that rather before this Law was made, Parents were so far from doing as is done with us, that they many times gave not so much to the Eldest as to the youngest, or else divided it, conceiving it may be, that the Eldest having some authority by their Birth-right, and advantage in years above the youngest, would quickly advance their estate to a greater proportion, as also too much lord it over their bretheren, of the same flesh & blood. Now that authority (in processe of time) over their bretheren being decayed, which it may be causing too great a neglect and contempt of him (wise Legislators make their Lawes a­gainst those enormities which they see are generally predominate in the people) it was thought fit to enact, that they should have a double portion, which was the mind of God in that case, and if any did deviate from it, you cannot think but that it was a transgression of the Law, for if you observe, you shall find divers Laws enacted in that manner, which they ought not to exceed; but if any did transgresse, it was generally in the minor then major, rather in giving him not so much, then allowing more, as is manifest by their generall practise in the old Testament.

The new Testament likewise holds it forth, as is clear by the younger brothers coming to Christ to divide the inheritance, so in the Parable of the Prodigall, how boldly cometh he to his Father, and saith, give me the portion that belongeth to me, and after we read that he divided unto them his living, though these be no absolute precepts; yet it is an instruct­ing parable, and likewise holds forth the customes, then likewise used, by vertue of Moses division. It was likewise practised in the first primitive times, as also of later years, as Constantine the first Christian Emperor, Theodosius with many others, as may be made good.

This being now likewise the practise of our Neighbour nation, as also of some members nations of this Kingdome, being as they say most agree­able to gods word, and the Law of nature, and so strictly observed, that if some Parents do transgresse, the Magistrate hath power to dispose of it [Page 10] accordingly, more instances might be brought, which for brevity I omit, especially from those who endeavour without partiality▪ to make the Di­vine word the rule, and ground of their Lawes; For amongst Christians the testimony of Gods word alone and above all should have sufficient Ma­jesty to answer all oppositions; It should be their ipse dixit, in which they ought to acquiesce. What superexcellencie is in the Eldest beyond the rest, they are of the same extract, members and branches of the samebody, as lawfully begotten, nay, many times more legitimate; hath not God like­wise in scripture often expressed more peculiar favours to younger then to the Elder, as to Abel, Jacob, Ioseph, David, &c.

I do not denie but that there is a priority, a precedency of place, a civil respect due to the Elder from the younger; And before the Law, a blessing and speciall priviledge and prerogative annexed to their Birth, but I have not read that by vertue of that birthright, that then they had power to detain al the inheritance from the younger (much lesse ought they now so to do) Esau selling his birthright, sold not his goods and Lands, but his claim of being Priest with other priviledges, after his Father, as for the rule they had over the Family, the world then being in its infancy, that people might not be left to their own fancy, and every one do what seemed good in his own eyes, and to avoid confusion, strife, and emulation; it was then ordaind, that the Elder should have the rule of the rest, for as the case then stood, if any order and government, there must be a prior and posterior; it is most requisite and meet, that the Elder (if qualified) rather then any of the rest should enjoy that privi­ledge.

This Family-Government about Moses and Aarons time (people being more multiplyed) ceased, after which time they could plead no such prerogatives, neither then was this priviledge so generall and inevita­ble (the Elder wanting other qualifications to accompany his birthright) that very often the younger was preferred before him.

However they may again alledge: that 'tis necessary and convenient that this English Custome should be continued, for the name, reputation, and upholding the house and Family, for a sanctuary and refuge for younger brothers, and likewise that there might be persons of sufficient estates and abilities for the execution and managing of the offices and charges of the Commonwealth, &c.

These allegations may seem plausible and of some force, especially a­mongst Heathens and Tyrants, which allow many things as commenda­ble, which in a Christian state should be most odious, for such states square [Page 11] out their form not by pious rules, but by the judgement of their sensuall appetites, where any thing is allowable that will help it for­ward, more respecting greatnesse then equity and goodnesse, but the impoverishing of many for the enriching of one (contrary to the pat­tern in the Mount) the debasing and pulling down of many for the elevation of one, especially naturall bretheren, members and bran­ches of the same natural body, should not be with us (consuetudo Cedat authoritati divinae) it is the speech of a Heathen. Tully as I remem­ber, that if a law bee made contrary to the Law of God, it is not to be called a Law, though all the world in a joint assembly confirm it; we must not frame arguments of conveniencie to conclude against the testimony of holy writ, the state must com­ply with it, and not the rule to the state; it is the preferment of the precepts of divine writ, before humane policie, that discovereth sound Christian states from Athisticall and heatheenish infidells.

What naturall justice and reason is it, that the upholding of the house should be onely applyed to the Eldest (like some Churchmen that count no good done to the Church of God but what is for their peculiar benefit) as if the other were bastards and no sons, servants, Aliens, and not of the same blood and relation; why should the due maintenance of the younger be taken from them to be spent upon meer strangers; in haukes, hounds, and that many times Acteon-like, they and their children are devoured of them, in Luxurie, Pride, Prodigality, with other exorbitances. Why should the elder bro­thers multitude of attendance and servants be maintained by that which belongeth to the younger brother. None should be deprived of their due, though to build Hospitalls, much lesse to be spent upon extravagant humours.

The spreading of a Family was held to be one of the greatest tem­porall blessings, but now many Parents (as it seems) conceive it a greater blessing to suppresse the greatest part, imitating therein the great Turke in some measure, who for the greatnesse of one, destroy­eth the rest; is not a house, a name better upheld by more props then one, that one failing, as very often it doth, then all falls to the ground; is it not an oversight in Parents, that they should be more carefull to provide for the profusenesse, vanity, and unnecessary ex­pences of the Elder, then the competent and comfortable necessities and livelyhood of the younger. As for being a sanctuary & refuge to [Page 12] the younger; I cannot but confesse, but that many elder brothers, (to their superlative praises be it spoken) doe deal most ingenuously in that nature, not onely out of conscience, but likewise moved thereun­to by Heroick noble principles, but examples in that kind are rare, generally this Sanctuary proveth but a weake priviledge, a slender refuge, feeding them like a bird in a Cage: and too often ma­king them by their unnaturall imperiousnesse, to live in an uncom­fortable condition, most unlike their own bretheren. This reason is of­ten alledged by many before therebe occasion to use them, but then disclaimed with many pretences, and often like the Devil, plead­ing scripture for their unnaturall inhumanity, though it be expresly against it; Inordinate affections taking place beyond the necessities of their naturall bretheren; occasioned often I confesse by their too much uxoriousnesse, and especially their wives being of a malevolent genius, and troubled with that Tripl P. of Pride, penuriousnesse, and perversnesse, daily experience manifesteth, how apt men are to be drwawn away to this unnaturallnesse rather then meliorated by precepts; how necessary therefore is there of a law▪ to regulate them.

For that other plea that they might be of abilities for executing offices, and the Charges of the Kinhdome.

This might formerly have carried some shew of pretence, when their charges by exactions were far greater; but not near propor­tionable to that vast difference, those offices of charge coming but seldome, and not generall, in a manner but once in an age, so great expences likewise were often occasioned more out of a profuse and vain glorious humour, then any waies essentiall to their office or charge.

I am sure great wisdome is not alwaies accompanied with great riches, however wee need not doubt but men of sufficient abilities will be found for such charges, who have not many younger brothers to provide for.

But why should the Magistracie, offices, and charges of the King­dome be upheld and maintained by the younger brothers; I am sure in those states where this unequall distribution is not practised, Ma­gistrates are maintained with reverence, office, and charges, duly ex­ecuted, and justice as impartially administred; if they cannot be exe­cuted but with such charge and majesty, let it be born by publick contribution, as in other places, for as they ought not to consume and impoverish their inferiours, so should not they exhaust them­selves, for this cause saith Paul, pay you tribute.

[Page 13]They will however object against us, for the upholding of this unnaturall custome, that industry might not decay, that having so weak means, we might be thereby provoked to im­ployment?

A. We ought to be driven in imployments upon better prin­ciples, then by injuring us being innocent; the same argument may be reverberated upon them, why should they have a writ of ease from industry; their profusenesse and ill ex­amples often causing more idlenesse, and doing more injury to the Common-wealth, by breeding idle attendance; why should not the Elder of many younger submit to provi­dence; why should the witts of the younger be so much put up­on the wrack and tenterhookes, and their small alowance of­ten put upon hazzardous adventures, thereby if they can to en­able them to live in some good manner, and in some proportion to the sonns of their Father▪ may not the Elder advance their Estates, they having not onely advantage of meanes, but like­wise an other double advantage of us in their Education and years; the Parents often being taken away, before the younger are acquainted with the affairs of the world, for the better managing of their poor pittance, which causeth them very often to receive a foyle, they being then driven Nolens, Volens, to be idle or do worse.

The younger brothers idlenesse arising more for want of means and due Education, which being rectified, they cannot, they will not be idle; let not their sufferings be coun­ted a fault, however their idlenesse may be prevented at first by the discretion and policie of Parents, as in other Countries who more industrious and thriving then they.

They have likewise another objection to encounter with us, which is that threefold distinction (which some make of Moses Law) of Morrall, Ceremoniall, and Civill or Judici­all; The ceremoniall that being wholly abrogated by divine precept; the Politick or Civill, that being not binding to us, but framed particularly for the Common-Wealth of the Jewes, and that it is left to the prudence of every nation to­establish [Page 14] constitutions of their own, so that the Morall part is onely now obliging to us.

If according to this division it be not of force, why is the observation of it of such power with us, and so much pressed upon the conscience, by some meerly upon that ac­count (as may be instanced in the degrees of marriage with other things) it being by this notion no waies obliging to the conscience, but it seems sometimes it is binding, sometimes not; neither do I conceive ought it to be so far neglected, in this particular as it is, so much disrespected and tro­den under foot; for certainly such lawes, that have their first institution and practice, from the most just, equall and na­turall grounds, and from the best and most excellent Authors, are orought to be ever in highest esteem and accompt, and imitated of all wise, vertuous, conscientious, and temperate spirits; so should the contrary bring much discredit and disre­gard unto those customes that have their first originall from corrupt and barbarous principles: Now the wisdome of God establishing this, Moses receiving it immediately from God, (not at the second hand) not in a vision and dream, but mouth to mouth, which is the clearest and fullest revelation. In which institution, there is nothing, ceremoniall, Judaical, or Typicall; but being of a morall nature, hath a perpetuall morall equi­ty and justice in it, founded on the Law of nature, and right reason (which ought to be alike in all places.) Those lawes are just and equall (saith that learned, pious and judicious Divine, Pet. Du Moulin, which being founded on nature, are consentaneous to the Law of God; Is it not apparent likewise in St. Matthewes Gospell, that no usage, or custome ought to destroy a right ground upon an universall law of God.

As how can there be an example of greater and more re­verent authority, and better rule of reason and naturall justice, a surer way for the prepetuating of Families, who pro­mised it as so great a blessing; certainly his blessings and laws are not contradictorie; let us not make our selves wiser then our maker.

[Page 15]Nay, is it not a question made by some, whether or noe this custome of ours be not a national sinne against the eighth Commandement; for according to the opinion of the learned, it hath relation to the Judiciall or Civill lawes of Moses, they being branches and particular explanations of the morall law; And you know publick establishment and connivence, or Common practice, and a generall insensiblenesse, maketh sins to be national; let not the Mahometan shame us, they follow their Alcaron; let not us so much prejudice the testimony, authority and practice of the scripture, and primitive times, and reformed Churches, nor so far forget our principles.

So that I cannot see, but that a more equall division, then is ge­rally practised with us amongst brethren, is more agreable to scripture, right reason, naturall justice, and no prejudice to the flourishing condition of a Nation, and true happinesse of a Commonwealth.

Let us therefore make our humble addresses unto our Legislators, who make so great, so many professions, and protestations of protecting and promoting natural justice equity, and liberty, that they would be pleased to take in­to consultation this our sad and deplorable condition, this grand Monopoly, so silently remaining yet amongst us, that either there may be a more equall distribution, (then now is generally used) in some proportion to our Parents Estates and conditions amongst brethren; or that some equivalent expedi­ent, may be found out for us, that we may not be more suffe­ring, and more injuriously delt with, then the younger bre­theren of other Nations, (who have made much lesse pro­fession then wee) there being in those Countries (where a more equall division is not practised) some speciall privi­ledges, prerogatives, and advantages peculiar to them, as also Monasteries, Nunneries, with other helps and provision, which here now we have not, and which at the first originall of this custome with us we did enjoy; Parents then often using that way of provision for their younger children, thereby (accor­ding to the humour, and mode of those time;) rendering them in a lesse despicable condition, and more comfortable subsistance then now, all which being taken away, this custome notwith­standing [Page 16] continueth without any supply. why should not younger brothers receive some benefit of the free­dome and liberty which is so much pretended?

Let us likewise offer to their consideration, that a more harmonical division & proportion wil not diminish the strength, honor nor happinesse of the Kingdome, but may rather en­crease it, and likewise causing Parents to be more provident and moderate in divers exorbitances, as also how that the clear rayes and principles of our religion hath dispelled ville­nage (so that now it is become the best tenure) let it likewise take some place in this, which to some is little better; and lastly let them consider the perpetuall honor and renown, that will redound to them for it, and how they will perpetu­ally engage and oblige, not onely no small number▪ but those likewise generally of good resolutions.

Now if those our applications should be rejected with repul­sive complements (Dominion I confesse being so tempting a bit, and so pleasing a morsell, that it too often tempteth the most temperate palates)▪ and that we find no other redresse then good or ill language; let us leave no stone unturned, but let us notwithstanding make our further supplications, that either wee may have some peculiar priviledge in some generous way or calling here, or else in some noble undertaking, or plantation abroad, by a publick countenance and assistance, where we wil frame a policie and government according to our own mode, and establisht decrees and constituti­ons of our own, which for the present I shall omit, leaving all to the considerati­on and wisdome of our Superiours.