Joshuas Godly Resolution, Text
Ioſuahs reſolution of houſhold gouernment.
Ioſua. 24. 15.
But I and my houſe will ſerue the Lord.
IOSVA, CALEB.
LET me ſpeake vntounto youCoherence of the text with that which went before. (O yee houſe of Iſrael) our fathers hauehave receiued mercy diuers wayes, wee their children hauehave experience of the goodnes of our God; we hauehave ſound proofe of his aſſured promiſe, vsus hath he deliuered, our enemies confounded, & hath giuen vsus poſſeſſiō ouer Canaan, as appeareth this day. Now my aduiſe and will is, that you would therefore feare the Lord, & ſerue him in vprightneſſe and truth, and ſerue him alone, abandoning all idolatry, and not follow your own corrupt wayes, nor errors of Forefathers, in ſo great an euill. If it ſeeme good vntounto you, ſo to doe, I ſhall reioyce, it is that I wiſh heartily for your good: but if you will not, bee it knowen vntounto you all this day, and take notice of my full determination herein, that I and my houſe will ſerue the Lord.
Cal.
God forbid, God forbid, that wee ſhould (O moſt noble Prince) be of any other mind, then ſo alſo with thee, to ſeeke the honour of our God, and to ſerue him.
Ioſ.
Surely you well perſwade mee of Gods continuing mercy to vsus hereby, for if we ſeeke him, he will be found of vsus, if we2. Chr. 15. 2 1. Sam. 2. honour him, he will honour vsus, but if wee forſake him, he will forſake vsus. It is alſo my hearts ioy that we do conioine as one herein: but neuertheles this know, that though company doe encourage men to ſerue the Doct. Firſt Lord, yet if a man be alone, and all do forſake him, that is no barre that a reſolued Chriſtian ſhould deſiſt in his holy purpoſe.
Cal.
Godly men tie not their religion Proofe. vponupon other mens ſleeues, they reſolue with Peter to follow Chriſt, if all els doe forſake him: thy words (Ioſuah) declare herein thy iudgement, and thy promiſe, what wee all ought to practiſe.
Ioſ.
Therefore, as I purpoſe, ſo ought Vſe. ye to walke with God alone, if none will elſe ioyne with you.
Cal.
Vrge, I beſeech thee, this point vponupon the people with reaſons, that they may ſee how they may perſwade themſelues herein to a reſolution.
Ioſ.
The Lord in giuing his law doth Reaſons. ſpeak ſingularly in the ſecond perſon, as to one man, Thou ſhalt hauehave no other Gods before me, Thou ſhalt make no grauen Image, and ſo in the reſt, as if he had ſaid; Though other will not ſerue me, though ſome will hauehave other Gods, though all other will commit idolatrie, yet ſee thou doe not ſo, I charg al as one, & one as al, that eueryevery man may be obediēt to ſingle himſelfe forth alone to ſerue me the Lord his God.
Againe, we all do couenant one by one at our baptiſme, and ſome doe promiſe as much for this & that Infant, that in particular God ſhall by them be worſhipped: now God will require the performance of the couenant, which bindeth vsus vponupon the holy Sacrament, and by that ſigne of the ſprinkling of Chriſts blood vpō vsus, that ſo we do ſerue the Lord, albeit other do not.
Cal.
Indeed it is an honeſt mans part to Simil. keepe his word with men, as we ſee when two are bound in a bond, one, he that reſpects his credit, will performe the condition, though the other be careles: how much more ought we to regard to keep our word with God, the promiſe being made ſo voluntarily, before ſo many witneſſes, and ſealed with the blood of Chriſt? This reaſon were ſufficient to perſwade, but if you hauehave any more, I beſeech you proceed, for we need much ſpurring to run on the race to eternall life.
Ioſ.
Our Sauiour tels vsus, that we are to forſake father and mother,Luke 14 wife and children, yea to hate them for his ſake and the Goſpel, els can we not be his Diſciples: by which he teacheth this inſtruction, that we are to depend on none in our religion to God, be held backe by none, from our walking with God: that all earthly affection muſt be laid aſide, and we muſt embrace Chriſt and the Goſpel alone, if none neither father nor mother, ſiſter nor brother, will goe with vsus.
Cal.
Indeed men in matters of this life, will, for wealth, honor, pleaſure: ſingle thē ſelues from other, they would be in honor alone, they would dwell alone, that the poore cannot tell where to hauehave reſt for them, they can be ſingular in vanity, be pointed out for a new faſhion, be loathed for beaſtly liues, be hated for oppreſſion, be talked of for pride, be abhorred for vnchaſt conuerſation, blaſphemy, & prophanenes, and yet men are loath to be any whit more religious towards God, thē other be. Thus alas, we ſee, men hold it no ſhame to be notorious in and for the world, in & for their pleaſures, in & for honor; Sathan can make them grow more vaine, more wicked, then other, without ſhame, without daunt of ſpirit, without feare of man, either to be noted, or pointed at: but the Lord cannot perſwade vsus by his word to become more holy then other; that is forſooth ſingularity, and men feare now a dayes more to be noted for any ſtrict courſe of life, from a common road, then for crying ſinnes.
Ioſ.
This ſheweth the power of Sathan in the one, & the litle louelove or zeale of God in the other, the wicked herein ſhall condemne theſe, though they ſhall not ſo ſaue themſelues: but to proceed; If we conſider that we are made alone, brought out alone, that we die in our appointed time alone, & that though wee ſhall all appeare before God in the laſt day, yet muſt eueryevery one giuegiveom. 14. 13. Cor. 5. 10. an account for himſelfe vntounto God, we ſhould walke and liue, if ſo we needs muſt with God alone.
Cal.
I know if a man hauehave a long iourney simil. to goe, & that vponupon a hard penalty, he would deſire honeſt company, but if he can get none, the feare of puniſhment maketh him ſet forward alone. We all are in our iourney to heauen by our profeſſion, and we muſt be ſo by our practiſe, vponupon paine of damnation; if we can get any to goe in a good life with vsus, it is well, but if not, muſt we therefore herein ſtay our courſe?
Ioſ.
Be it farre from vsus; the example of holy men, who are as marks ſet vp for paſſengers to look vponupon, ſhew vsus the contrary. Noah would ſerue God alone, when all theGen 6. old world was drowned in wickednes. Lot Gen. 19.was in his ſingular way from al the Inhabitāts,1. King 19. 2. Chro. 18. Ruth. 1. in the midſt of Sodō. Eliah was alone, Michaiah auouched the truth alone: & to cōclude, Ruth would go alone with Naomi, whē Orpha her ſiſter left her. We muſt be of Ruths mind towards religion, as ſhew was in her louelove to Naomi. If anything would withdraw vsus, if any perſon would diſſwade vsus from a godly & deuout courſe, let vsus ſay toRuth. 1. 16. 17. them with Ruths ſpeech, Intreat me not to leaue religion, nor to depart from it, for whither it goeth, I will go; and where it dwelleth I will dwell: the true profeſſours of it, ſhall be myThy people, my people. companions, God, the Author thereof, ſhall be my God, where it reſteth, will I reſt, and there will I die: the Lord doe ſo to me, and more alſo, if ought but death depart it and me.
Cal.
Without doubt theſe examples are very pregnant, and doe giuegive liuely encouragement to ſerue God, if we be alone. But (my Lord) is it not grieuous to be alone? Obiection. did not Eliah ſorrow, and vexe his ſpiritat this, that he was left alone, yea and deſired therefore to die?
Ioſ.
True it is, that Salomon ſaith, woe toAnſwer to the obiection. him that is alone, but alone without helpe from the Lord: but this his children want neuer finally, the Lord is with them, and if he be their familiar friend, they may with Dauid ſay, We care not what man can doe vntounto vsus, for the Lord is on our ſide. By him more is with vsus then againſt vsus; this Eliſha being alone ſaw, and prayed that his ſeruant Gehezi might ſee: & albeit Eliah ſeemed to himſelfe to be alone, yet was he not alone, God was with him, and 7000. not ſeene, who bowed not their knee vntounto Baal: and whereas he wiſhed to die for bodily preſence of men, it was his weakenes, in which the Lord did ſhew mercy, and afforded him comfort afterward; the like mercy may we expect, as holy martyrs hauehave experienced.
Cal.
Doth it not derogate (Renowned Duke) from your greatneſſe, to profeſſe ſingularity from all nations in religion, andPreuention of an obiection. from all Iſrael, though they doe follow their forefathers, which were beyond the flood, and in Egypt ſeruing ſtrange Gods?
Ioſ.
Albeit God hath exalted me here doctrine. The ſecond vponupon earth, to rule ouer his people Iſrael, and though I ſucceede their vnmatchable Moſes, that man of God, yet iudge I true religion to be my chiefe honour, and to differ from all men differing from their way wherein they ſhould walke towards God, to be my glory: therefore is it that I ſay, But I and my houſe will ſerue the Lord, euen I Ioſua, though Duke, though Prince in Iſrael, and a guide to Gods people, I will with my family ſerue him, who hath ſhewed me this great mercy.
Cal.
You hauehave great cauſe to bleſſe God, that you in ſuch glory, hauehave ſo great humility, in ſo great proſperity ſuch zeale. It is rare for men of note to entertaine religion, but moſt rare for ſuch therein to become ſingular.
Ioſ.
Such as truely ſeeke God in heart Proofe. without hypocriſie, whatſoeuer their eſtate be, they hold it a ſpeciall duty to do ſeruice vntounto God, & that they can be in no eſtate, be it neuer ſo glorious with men, but that religion and the grace of ſanctification maketh the ſame more glorious. By deuotion in true religiō, we become Saints on earth, we hauehave the fruit of the ſpirit, the earneſt and aſſurance of our adoption. By ſenſible life are we better then things without life, and are but equall with beaſts: by reaſon we are better then theſe, but no better then Heathen: by religion, though falſe, are we worſhippers of a diuine power, and therin more then Sauages; but by true religion are we Chriſtians, and by ſincerity therin with religious practiſe, are we more then common Chriſtians, euen true and liuely members of Chriſt, in whom we are Gods adopted children, righteous before him: we hauehave inward peace of conſcience, and outward grace by the approbation of the godly, Angels are giuen to attend vponupon vsus, who are the children of the great King: Heauen is our inheritance, we hauehave ſeats prepared, and ſhall with Chriſt iudge the whole earth, and with him enioy the eternall happineſſe for euer, when the damned wicked ſhall be tormented world without end.
Cal.
The weight of theſe reaſons may force any man to hold religion and ſincere walking with God, to be a grace vntounto him, be he neuer ſo mightie in this world. He hath here honour, and men attend him, but by a holy conuerſation he hath honor with God Alſufficient, & Angels wait vponupon him. Here a man hath wealth, but by religious holines, he hath an euerlaſting treſurie, and a ſupplie of all wants by grace. Here hath he, as a man, his pleaſures and delights, but by deuout ſeruing of God, he hath peace which paſſeth all vnderſtanding, that which the eie hath not ſeene, nor eare heard, nor the heart of a naturall man able to comprehend. Therefore ought we Vſe. in what glory ſo euer we be before men, to adde religion to our ſtate, and iudge it our crowne and glory.
Ioſ.
Els may we rightly be iudged with Reaſons. out it, no better then Heathen, rich Barbarians, honourable Atheiſts, & if men hauehave delights without pietie, they be but prophane Epicures, which things indure not: and without Gods good mercy, men without grace quaile by that very ſame thing whereby among men they be of higheſt eſtimation. Achitophels policie ouerthrew him: Abſoloms beauty brought him to deſtruction: Hamans honor was his ruine. Religious feare of God is mans ſtay in eueryevery earthly eſtate; els the higher he is aduanced, & the more he poſſeſſeth without religion, the worſe he is, fartheſt from God, and nigher to confuſion. I therefore and my houſe will ſerue the Lord.
Cal.
Mee thinke (Sir) by adding theſeAnd my houſe. The groūd of the doctrine following. words, my houſe, in your ſpeech, you inſinuate your care to hauehave other religious, as well as your ſelfe.
Ioſ.
True it is you ſay, I now deſire as did my Maſter Moſes, Would to God all the people could prophecie. Indeede rather then God be vnſerued, a man ought alone to ſerue the Lord, this is his feruencie & zeale to God; but true grace reſts not in the boſome Doctrine. of a true beleeuer, as gold in a nigards cheſt, but ſprouteth forth to the benefit of other, for he deſireth to make other like himſelfe, this is his compaſſion and louelove.
Cal.
I am able to avouch this from my Proofe. owne feeling, bleſſed be God, and I find it true in that worthy Apoſtle who ſaith, My Rom. 10. 1.hearts deſire and prayer to God is for Iſrael that they may be ſaued: who after his conuerſion did labour in the Lords vineyard with vndurable paines to bring men vntounto God.
Ioſ.
Vſe. So ought all of vsus to doe in our places: Reaſons. the Lord commandes it, Returne & cauſe other to returne; & our Sauiour ſaid to Peter, When thou art conuerted ſtrengthen thy Ezec. 18. 33 Luk. 22. 32.brethren. The hatred of ſinne ſhould mooue vsus where we may, to roote it out, the griefe which we ought to take, when we ſee men to ſinne, ſhould cauſe vsus as far forth as wee be able to reclaime them, and not ſuffer ſin Leu. 19.to reſt vponupon them. That we ought to grieue for ſinne in our ſelues, ſo for the ſame in other,Pſal. 119. 136. wee ſee by Dauid, whoſe eyes guſhed out riuers of water, at the ſight of other men breaking Gods law. Our Sauiour weptLuk. 19. 41. Ier. 13. ouer Ieruſalem, Ieremies ſoule mourned in ſecret, S, Paul writ with teares; ſhall we hauehave a paſſion for ſinne committed, and not vſe meanes to hauehave it amended?
Cal.
He that is truely touched with the ſight of ſinne, cannot poſſibly neglect the meanes to winne men from ſinne. It is the nature of griefe to manifeſt it ſelfe, and workes in man an endeauour, to vſe means to hauehave the cauſe of grief taken away. Therfore if wee truely grieue that men offend God, wee will not ſuffer them to goe on in ſinne, if we may amend it.
Ioſ.
And as griefe may mooue vsus, ſo the conſideration of the ſinners miſery, may enduce vsus to care for their ſaluation. The ſinner is Sathans ſlaue, ſubiect to wrath, the heire of confuſion, who may daily looke for damnation and vengeance; oh, who can but pitty a man in ſo great miſery? is he not mercileſſe and cruell that ſeeth one in a deadly danger, and may releeue him, and yet will not? Can wee ſee a man hanging himſelfe, ſtand by, and not cutte the cord? Can we beholde one running into a pit to drowne himſelfe, and if we may, not holde him backe? Theſe be mercileſſe cruelties, if ſo we ſhould neglect our brothers bodily life: and it is no leſſe hardneſſe of heart to ſuffer men by ſinne, if it lie in vsus to reclaime them, to runne headlong to hell, where they ſhall hang in torments, and be drowned in the gulfe of perdition.
Cal.
Condemnation mercileſſe belongethIam. 2. to ſuch as will ſhew no mercy, it is true touching ſoule and body. No doubt holy men iudged rightly of this, and therfore did diſcharge their duty herein. Abraham our Forefather taught his houſholde; Dauid the King was ſo minded, who profeſſed to teach Gods waies vntounto the wicked,Pſal. 51. 23. that ſinners might be conuerted vntounto the Lord. Philip we ſee ſought out Nathaniel, & brought him to Chriſt; and the woman of Samaria did runne haſtily for her neighbors to behold the Meſſias; all which are written for our learning, that wee by their examples ſhould doe the like.
Ioſ.
A man would thinke that enough were ſaid to ſtirre vp one to care for anothers ſaluatiō, but for that men herein are too remiſſe, and indeed profeſſe a careleſnes of this with cruell Cain; What, am I my Gen. 4. 9.brothers keeper? I will the longer ſtay vponupon this point, as a matter of abſolute neceſſity, the neglect wherof is the cauſe of ſo great encreaſe of wickedneſſe at home and abroad. It is the fruit of louelove in the communion and holy fellowſhip of Saints: One article of our Creed is to beleeue this communion, but we by no mutuall care ſhew any ſuch ſpirituall coniunction. The members of the body in the bodily communion doe teach vsus this, where eueryevery member careth for the welfare of each other, and if any one be out of ioynt, all with one conſent ſeeke to bring it in againe. The bodily fellowſhip worketh this mutual compaſſion, which keepeth the body in welfare; ſo ought our ſpiritual ioyning together work the like commiſeration towards eueryevery erring mēber, to keepe the Church in peace.
Cal.
You hauehave here from a naturall worke, plainely ſet out our duty in a ſpirituall action: nature forceth the one, and therefore grace I hope will ſet vsus forward to the other.
Ioſ.
If this ſuffice not, let this mooue vsus, that our not ſeeking to ſaue them, in our place, is to make our ſelues guilty of their ſin, he that is ſilent conſenteth, & he that conſents is worthie of death, Rom. 1. 31. He is acceſſarie to treaſon who knoweth it, and reuealeth it not: ſinne is rebellion againſt God, we muſt attach the partie, at leaſt by a brotherly rebuke, leſt we let him eſcape, as Achab let goe Benadad, and his ſinne be made our tranſgreſſion, and ſo procure vntounto our ſelues death. Againe, let the enlarging Chriſts kingdome incite vsus to this duty, yea the great reward and glorie which belongeth to him that ſaueth a ſoule, he ſhall couer the multitude of ſinnes, heIam. 5. Dan. 12. 3. ſhal ſhine as the ſtarres for euer and euer. The care of ſauing a ſoule, and the goodneſſe ofIoh. 3. 16. the worke mooued God the Father to giuegive his onelyonly Sonne to die, and Chriſt himſelfe was willing to ſuffer great and vnſpeakeable torments to bring a poore ſinner vntounto ſafetie.
Cal.
If neither the commandement of God, the griefe of heart for ſinne, the ſinnersAbriefe repetition of all the reaſons. miſery, holy mens exāples, the bond of fellowſhip & mutuall communion, our own danger in the neglect hereof, the care to enlarge Chriſts kingdom, the reward of happines, nor the louelove of god, nor Chriſts ſufferings, can mooue vsus to doe our beſt to ſaue a poore ſinner; let the deuill teach vsus to look vntounto it, who with his members ſtudiouſly endeauonr to draw men frō God, to thēſelues, & to bring them to deſtruction: If he & his be ſo forward to ill, the reward whereof is death, why ſhould not we do more to oppoſe him & his inſtruments for mans life and ſaluation? eſpecially miniſters in feeding their flocke, who are charged to do it vpō their louelove to Chriſt,Ioh. 21. 15. 16. 17. 2. Tim. 4. 1. 2 Ezec. 33. 8. Gouernours of families ſhold tea…h their houſhold. vpō their alleageance to their ſoueraigne, to avoid blood guiltines, and to preuent eternall vengeance: And nothing leſſe are gouernours of families tied thereunto, they ſee & blame, and not vnworthily, miniſters that neglect their flocke: but they find not the ſame fault in themſelues for careleſſe omitting the inſtruction of their family, which they be in their own perſōs Reaſons. as much bound to diſcharge, as a miniſter is to feed his flock; the Congregatiō is the miniſters cure, ſo the family is the maſters charge, wherein the chiefe of the houſe, theDeut. 5. 7. Eph. 6. 4. 1. Cor. 14. 35 Gen. 18. 19. 2. Tim. 1. 5. with 3. 15. father, the mother, the maſter and Gouernour is to teach their children and houſhold in the waies of God. So are they cō manded, ſo examples teach them to doe.
Ioſ.
Thou haſt truly ſpoken (Honourable Caleb) for we that hauehave charge of families are commanded to informe thē; euen neceſſitie to keepe a holy vnity among vsus, ſhould hereto perſwade vsus, how elſe can there be peace, if the Lambe and the Lyon dwell together, a Cain and an Abel, a mocking Iſmael, and faithfull Iſaac, a ſcorning Michol, & a zealous Dauid? How can miniſters reforme whole Aſſemblies, if we do not our endeauour to help them in our families? This want of priuate helpe maketh the publike miniſtery ſo vnprofitable, as cōmōly it is. The whole burthē of care for ſoules is laid vpō the Miniſters ſhoulders, when a priuate watch is impoſed vpō eueryevery man, & houſhold inſtructiō vponupon eueryevery faithful & religious Gouernour of a family. Therefore families hauehave bin called the Churches of God, wherein God was, & euer ought to be worſhipped with holy exerciſes. And how can a maſter be a domeſticall head, and let his members periſh? The diuell ſo much oppoſing it, mans nature ſo much diſtaſting it, all ſo vſually neglecting it, doe declare it ſufficiently to be a moſt holy and worthy worke to be carefully vndertaken, and with all good conſcience performed.
Cal.
Vndoubtedly, if the benefit which hence would ariſe, firſt to our ſelues, to our children and houſhold, then to the help of the publike miniſtery, were well weighed, there be none that hauehave either care of thē ſelues, wiſh well to their children, deſire faithfulneſſe in their ſeruants, and couet to ſee Ieruſalem in proſperity, but they would betake them ſpeedily to this ſo great, ſo neceſſary and godly a worke. How come children often to deſtruction, but by parents negligence in their religious education? If we bring them vp well, wee may by Gods merciemercy preuent their ill ende: if wee vſe meanes, and they periſh, yet our ſoules receiue comfort, that we are no way guilty: whereas otherwiſe the childe may ſay: Wo is me, and wo to you my parents, who hauehave neglected my education: and parents may anſwer, Wo to vsus our ſonne therefore, ſeeing thee now ſo miſerable, and our ſelues hereby ſo vncomfortable.
Ioſ.
I therfore and my houſe, by Gods help, will ſerue the Lord, as God hath giuen mes grace to ſee and know the euill, I will endeauour to preuent it in me and mine.
Cal.
Your ſpeech in the order thereof teacheth mee, as I take it, not onelyonly your care herein to do what you ought, but your wiſdome in an orderly proceeding therein.
Ioſ.
It is well noted of you: I ſet my ſelfe Doctrine. before my houſhold, becauſe the head leadeth firſt the body, before the body can mooue by the members to performe any office. So it is in the naturall conſtitution of a body, ſo in the politicall gouernment of the common wealth, let Princes leade, the people will follow, for from the head Vſe. commeth life & motion to the body. And the ſame order is to bee obſerued in well guiding of a family. There is litle hope to finde a godly family, where the maſter is either careleſſe, or prophane. He muſt ſet on and go before, if he intend to hauehave the reſt good. His life is of authority, his example draweth other to him, his words are of force, and in doing his duty may he expect a bleſſing.
Cal.
I doe perſwade my ſelfe, that ſome hauehave good deſires hereunto, & more perhappes by this may bee ſet forward to ſettle their houſholds in order: but eueryevery one that gladly would doe well, know not how to doe ſo; therefore let me obtaine (moſt Noble Lord) the knowledge of 3. things at your hands, both for mine owne, and the peoples inſtruction herein. I. How a familyThree queſtions. may bee at the firſt religiouſly planted? II. How a family irreligious may be reformed? III. How it may be ſo kept, and preſerued?
Ioſ.
Three neceſſary queſtions propounded and worthy to be anſwered. To ſatisfie you in the firſt. To plant a family in religiousAnſwer to the firſt. How a family may be religiouſly planted. feare of God. I. Parents muſt bring vp ſuch children well, with which they will build vp a houſe, acquaint them with the Lords will, with duties of a husband and wife, of a father and mother, and ſo marry in iudgement, before they marry, and not in carnall luſt. Without knowledge of the former chriſtian duties, mens mariages are but Turkiſh, and to marry in the latter only, is ſenſual & brutiſh. II. Parents muſt ſee that the parties to be maried be fitted, that their be no diſlike in affection, nor iarre in religion, but that the marriage be made in louelove, and ſetled in Gods feare; both beleeuers, both imbracing one & the ſame truth, as neere as may be. Abraham doth fetch a Rebecca for Iſaac, from his fathers houſe, & there is religion; when Iehoſaphat taking an Athalia for his ſonne, bringeth into his houſe idolatry and ſuperſtition. To plant religion, wee muſt bring in religion into a family, by education, and by a holy coniunction of them togither in the feare of God. III. and laſtly, Parents muſt care that the religious perſons, religiouſly married, bee religiouſly ſerued. And therfore, that ſuch as become ſeruants to them, bee of the ſame holy profeſſion with them, and of like conuerſation. And thus may a family be planted religiouſly.
Cal.
What direction giuegive you for the ſecond, viz. to reforme a diſordered family?
Ioſ.
The gouernour muſt do, as in makingAnſwer to the ſecond queſtion. How a family may be reformed. a new houſe, where an olde ſtood; hee muſt remooue the old wholly as far forth as it is vnprofitable, and make the reſt all new. The man and the wife muſt be ſound, they bee the two ſide poſts; ſo their children, who are as the beames laid ouerthwart, if they be rotten, though all the reſt be new, at the length the worke will fall.
Cal.
How muſt they be made ſound, if they be rotten?
Ioſ.
By repenting of all former ſin, and negligence paſt, and by vndertaking this work ſincerely with a cōſtant durablenes.
Cal.
What timber is ſo rotten, as wil neuer ſerue to be put in the new building?
Ioſ.
EueryEvery one that perſiſts in euill, and will not be reformed.
Cal.
But what if there be ſome ſuch, whom the maſter of the family cannot caſt out?
Ioſ.
Let ſuch ſo be in the houſe, as they beare no rule in it, neither any ſound part depend or ſtay vponupon them; ſo ſhall there be neither breach nor ruine thereby.
Cal.
What other meanes is there to reforme by?
Ioſ.
Secondly, the gouernour muſt bring all his houſhold in ſubiection to Gods word, to heare and attend vntounto the publike miniſterie thereof, as the ordinarie meanes to reclame men. It is the power ofRom. 1. 18. Heb 4. 12. Pſal 1…9 9. Pro. 2. 11. 12. 16. The benefit of religious exerciſes in houſes. God to ſaluation, it is mighty in operation, it cleanſeth our waies, and keepeth vsus from all euill. Thirdly, he muſt ſet vp within his houſe religious exerciſes; theſe make publike meanes more profitable, more highly to be eſteemed, and the iudgement better to be ſetled; euill hereby is preuented, yea thruſt out from the family, bad perſons hereby are tried and found out, the well diſpoſed made more religious, and God not a litle glorified.
Cal.
What are the holy exerciſes which you here ſpeake of?
Ioſ.
Reading of the holy Scriptures, the voice of God, Catechiſing, telling ſome ſhort ſtorie of ſome notable example in the word, making vſe thereof, ſinging of pſalmes, and when the publike ſermon hath bin heard, to repeate therof as much as is remembred.
Cal.
This, ſay ſome, will make ſeruants wearie, and none will come to them.
Ioſ.
It were better to be without ſeruants then hauehave ſuch as hate goodneſſe, but this ſame which is obiected, and ſo much feared, may be anſwered eaſily, and the feare taken away. The maſter to hold vp ſuch good exerciſes, and not to wearie his houſhold, muſt I. be towards all his ſeruants mercifull, in giuing them a time to reſt, not to dogge them day and night to their labour, as beaſts. II. He muſt performe al things ſeaſnably, not late in the night after toylſome labour, & whē wearines & time it ſelfe doe inforce the body to ſleepe. III. He muſt not hauehave the ſame exerciſes held long, at one time, but auoid tedious prayers, leaſt one be ſpeaking, whilſt the reſt be ſleeping; as it falleth out ſometime by the weakneſſe of one, & the zealous indiſcretion of an other. IV. He muſt regard much a religious ſeruant, reward him well, and pray to God for ſuch, & he ſhall not want godly ſeruants, and be well rid of the lewd and prophane.
Caleb.
If ſeruants be encouraged, godly diſcretion be vſed, honeſt libertie graunted, competent wages allowed, tollerable labour onelyonly vrged, difference made, and the beſt anſwerably rewarded, there is no doubt either of getting or retaining ſeruants: but how may a family reformed ſo be preſerued?
Ioſ.
I. The chiefe muſt themſelues keep good orders eſtabliſhed; their neglectAnſwer to the third queſtion. How to keepe in order a family reformed. breeds in other careleſnes, their omiſſion occaſioneth in other tranſgreſſion. II. They muſt make knowne their ful reſolution to all, in matters of religion, that they will walke vprightly in the midſt of the houſe, that they will allow no order to be broken. III. They muſt ſee to offencesPſal. 101. againſt God and religion more narrowly, then iniuries done to themſelues, and rebuke and correct the one more, then the other, ſo doe they ſhew greater regard of God, then reſpect of themſelues. IV. They muſt ſhew fauour to th… towardly, pardō eaſily the firſt or ſecond offence, but not be remiſſe in puniſhing duly, where and when the fault and partie offending iuſtly deſerues correction; this is ſo to be courteous in louelove and compaſſion, as an awefull hand may be kept ouer the family with godly diſcretion. V. They muſt caſt out the vile perſons, wilfull andPſal. 101. obſtinate, mocking Iſmaels may not remaine with Iſaacs: a little leauen leaueneth1. Cor. 5. the whole lumpe, one lewde perſon may doe much hurt. VI. They may not receiue in any knowne wicked perſon for feare of infection. VII. They muſt will one to exhort another to a mutual emulation of grace, louingly to admoniſh one an other, and to pray one for another. VIII. They muſt keepe all frō idlenes, the nurſe, or rather mother of all wickedneſſe, as of pride in apparell, waſtfull expences, vaine paſtimes, and other ſinnes of the fleſh to be abhorred among Chriſtians. IX. They muſt performe mutuall duties one to another, maſters to ſeruants, and theſe to their maſters, but chiefly the husband and wife muſt louelove each other: if wrongs bee betweene them, let themſelues between thē ſelues, or with the good liking of a faithfull ſecret friend to both, be ended. They muſt beware that the houſhold become not partners in the matter; for ſeruants by ſlander, flattery, and whiſperings will kindle the contention, and make a prey of them. The contending of man and wife muſt neuer want louelove, but if any ſmite either by the tongue, both muſt ioine in one againſt the ſmiter. But to preuent this, let none faile to performe what is due to be done. Complaints ariſe firſt vponupon neglect of duty, the performance whereof is the touchſtone of profeſſion: where the huſband is louing, the wife learnes obedience; where the wife is obedient, the husband is mooued to bee kinde, by their well liuing the houſe is preſerued in peace, and where they two do as they ought to themſelues & their family, the children & ſeruants learn to walk in ſubiection, and do in an awefull louelove diſcharge their duties, and hereby do they prouoke one another vntounto piety, continue louelove and vnity in the ſpirit, and keep vp holy exerciſes with prayer. Laſtly, they muſt vpholde the publike miniſtery and preaching of the word, without which, by reaſon of the looſeneſſe of al other neighbours, who do not voluntarily take a godly courſe priuately, they can neuer continue long in good order.
Cal.
It remaines only now to giuegive ſome reaſons, why the ſeuerall ſorts in a family, and ſo that all therein ſhould be religious, as firſt why the father, maſter & husband, which are all one perſon in the houſe, ſhould be religious?Why the husband ſhould be religious. Deut. 6. Exod. 20. Epheſ. 6. 4.
Ioſ.
I. Becauſe he is ſpecially charged with inſtruction of the houſholde, and to ſee to thē. Secondly, becauſe the family hath frō him chiefly the name. Thirdly, becauſe he is the head. Fourthly, for a ſpeciall exāple, as moſt forcible to draw other on. Fiftly, becauſe of the exāples of good gouernors of families, as Abraham, Cornelius, & other. Sixtly, for that he ſhall anſwer for his houſhold, as the miniſter for his flock. Seuenthly, to bring a bleſſing vppn his children.Exod. 20.
Cal.
Why ſhould the wife, mother, miſtreſſe of the family be religious?
Ioſ.
Firſt, becauſe ſhe is the husbands ſhadow,Why the wife ſhould be religious. or rather picture to repreſēt him in al good things, and as the moone doth from the ſunne, ſo ſhe is to receiue her light from him, which ſhe alſo is to let ſhine out to other. Secōdly, becauſe ſhe is to be an help to her husband; now ſhe can be in nothing more a helpe, then in being with him religious to further his inſtructions taught to his houſhold. Thirdly, for that the husbād is often from home, & ſhee is to ſupply his place, to ſee the houſhold kept in good order. Fourthly, for mutuall peace ſake; if ſhe bee not religious, ſhee will oppoſe him, as a mocking Michol, or as an idolatrus Ieſabel, cauſe him to forſake the worſhippe of the tru God. Fiftly, becauſe godly wiues are cō mēded for religion in ſcripuure, which are to be followed. Sixtly, becauſe ſhee is the firſt that inſtructs the child, as being moſt with it, cauſing it to vnderſtand that which ſhe doth pleaſe to teach it. Seuenthly, for that ſhe beeing fraile by nature, and apt without grace to goe aſtray herſelfe, may ſooner, as vſually it commeth to paſſe, corrupt the child then the father, by being ſo continually with it.
Cal.
Why ought childrē to be religious?
Ioſ.
Firſt, for their godly parents ſake.Why children ſhould be religious. Secondly, becauſe they bee the ſecond linke in a family, and ſo in the middle betweene the higheſt and loweſt; they therefore next Parents muſt be religious, that ſeruants by them grow not vicious. Thirdly, for their fathers ioy, whoſe true & ſure comfort is not that their children can hunt, ſo could prophane Eſau; nor that they be faire; ſo was Abſolom beautifull, & came to anill end; nor that they be in Honour; ſo was Saul a caſt-way; nor great Churchmen, ſo were Elies ſonnes who periſhed in their ſinnes: but euen becauſe they be religious, for the grace of God endureth euer. Fourthly, for a bleſſing vntounto themſelues, as God hath promiſed to all that feare him. Fiftly, for encouragement vntounto their Parents, beholding grace in them, which will cauſe them to continue gracious, leſt their children loſe grace. Sixtly: becauſe they preſerue the good name vponupon their Parents, get them honour, and are a crowne of glory to them, euen after death.
Cal.
Why ought ſeruants to be religious?
Ioſ.
1. For their maſters praiſe. 2. ForWhy ſeruants ought to be godly. their owne comfort. 3. Becauſe good ſeruants are recorded in Scripture for imitation ſake. 4. Becauſe whileſt they be mens ſeruants, they may bee the Lords free men by religion. 5. To doe their ſeruice honeſtly, as looking for reward from God. 6. For childrens good, whome leud ſeruants may eaſily miſleade.
Cal.
So then, all ought to be religious, that the maſter with his whole family may be ſaid to ſerue the Lord, as thou haſt (moſt noble Ioſua) promiſed this day for thy ſelfe and thy houſholde.
Ioſ.
So it is, and great is that bleſſing, where all become the Lords true ſeruants, religion their practiſe, the holy word their guide: there man and wife are brother and ſiſter, parents & children of ſpirituall kindred, and hauehave one father: maſters and ſeruants mutuall members & co-heires with Chriſt Ieſus: there hauehave they one voice in prayer with deuotion, one care to abandon ſuperſtition. All performe mutuall duties; one ſeeketh to pleaſe another, to hold louelove, to keepe peace, and to preſerue a holy communion in charitie with pietie. One diſtruſteth not another, one wrongeth not another, there is a godly ſtriuing together, who ſhall doe the beſt to pleaſe God. They beare with weakneſſes, they ioy in each others goodneſſe; here they deſire peace of conſcience, the fellowſhip of the godly; Gods glorie they doe ayme at: the world they liue in, but euer with deſire of heauen, which God hath promiſed to all that walke righteouſly before him, and ſerue him; which grace the Lord vouchſafe vsus now and euer.
Cal.
Amen, Amen. But yet (Sir) before we end, I beſeech you commend to my meditation ſome ſpeciall Scriptures to ſtir me vp vntounto deuotion.
Ioſ.
If it pleaſe you for the godly mans bleſſedneſſe, reade Pſal. 1. for his comfort, Pſal. 37. Heb. 12. for his holy deſires to Gods word, and his obedience, Pſal. 119. for his religious practiſe, Iob. 31. Rom. 12. Heb. 13. for his faith, Heb. 11. for his louelove, 1. Cor. 13. and for the effectuall markes of his vocation, and eternall ſaluation, Rom. 8.
Cal.
I thanke you humbly, and bleſſe God for you, whome I beſeech to proſper theſe things to our comfort, and that they may further vsus to a holy practiſe, to the praiſe of the God of Iſrael, that we may be found the Iſrael of God in the laſt day.
Amen.
FINIS.