Joshuas Godly Resolution

LET me speak unto you (O ye house of Israel) our fathers have received mercy diverse ways, we their children have experience of the goodness of our God; we have sound proof of his assured promise, us hath he delivered, our enemies confounded, & hath given us possessiō over Canaan, as appeareth this day. Now my advise and will is, that you would therefore fear the Lord, & serve him in uprightness and truth, and serve him alone, abandoning all idolatry, and not follow your own corrupt ways, nor errors of Forefathers, in so great an evil. If it seem good unto you, so to do, I shall rejoice, it is that I wish heartily for your good: but if you will not, be it known unto you all this day, and take notice of my full determination herein, that I and my house will serve the Lord.

God forbid, God forbid, that we should (O most noble Prince) be of any other mind, then so also with thee, to seek the honor of our God, and to serve him.

Surely you well persuade me of God's continuing mercy to us hereby, for if we seek him, he will be found of us, if we honor him, he will honor us, but if we forsake him, he will forsake us. It is also my hearts joy that we do conioine as one herein: but nevertheless this know, that though company do encourage men to serve the [Doct. First] Lord, yet if a man be alone, and all do forsake him, that is no bar that a resolved Christian should desist in his holy purpose.

Godly men tie not their religion [Proof.] upon other men's sleeves, they resolve with Peter to follow Christ, if all else do forsake him: thy words ( Joshua ) declare herein thy judgment, and thy promise, what we all ought to practice.

Therefore, as I purpose, so ought [Use.] ye to walk with God alone, if none will else join with you.

Urge, I beseech thee, this point upon the people with reasons, that they may see how they may persuade themselves herein to a resolution.

The Lord in giving his law doth [Reasons.] speak singularly in the second person, as to [ 1] one man, Thou shalt have no other God's before me, Thou shalt make no graven Image, and so in the rest, as if he had said; Though other will not serve me, though some will have other God's, though all other will commit idolatry, yet see thou do not so, I charge all as one, & one as all, that every man may be obedient to single himself forth alone to serve me the Lord his God.

Again, we all do covenant one by one [ 2] at our baptism, and some do promise as much for this & that Infant, that in particular God shall by them be worshipped: now God will require the performance of the covenant, which bindeth us upon the holy Sacrament, and by that sign of the sprinkling of Christ's blood vpō us, that so we do serve the Lord, albeit other do not.

Indeed it is an honest man's part to [Simil.] keep his word with men, as we see when two are bound in a bond, one, he that respects his credit, will perform the condition, though the other be careless: 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 persuade, but if you have anymore, I beseech you proceed, for we need much spurring to run on the race to eternal life.

Our Savior tells us, that we are to [ 3] forsake father and mother, wife and children, yea to hate them for his sake and the Gospel, else 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 back 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 go with us.

Indeed men in matters of this life, [ 4] will, for wealth, honor, pleasure: single thenselves from other, they would be in honor alone, they would dwell alone, that the poor cannot tell where to have rest for them, they can be singular in vanity, be pointed out for a new fashion, be loathed for beastly lives, be hated for oppression, be talked of for pride, be abhorred for unchaste conversation, blasphemy, & profaneness, 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; Satan can make them grow more vain, more wicked, then other, without shame, without daunt of spirit, without fear of man, either to be noted, or pointed at: but the Lord cannot persuade us by his word to become more holy then other; that is forsooth singularity, and men fear now a days more to be noted for any strict course of life, from a common road, then for crying sins.

This showeth the power of Satan in the one, & the little love or zeal of God in the other, the wicked herein shall condemn these, though they shall not so save themselves: but to proceed; If we consider that we are made alone, brought out alone, that we die in our appointed time alone, & that though we shall all appear before God in the last day, yet must everyone give an account for himself unto God, we should walk and live, if so we needs must with God alone.

I know if a man have a long journey [simil.] to go, & that upon a hard penalty, he would desire honest company, but if he can get none, the fear of punishment maketh him set forward alone. We all are in our journey to heaven by our profession, and we must be so by our practice, upon pain of damnation; if we can get any to go in a good life with us, it is well, but if not, must we therefore herein stay our course?

Be it far from us; the example of [ 6] holy men, who are as marks set up for passengers to look upon, show us the contrary. Noah would serve God alone, when all the old world was drowned in wickedness. Lot was in his singular way from all the Inhabitāts, in the midst of Sodō. Elijah was alone, Michaiah avouched the truth alone: & to conclude, Ruth would go alone with Naomi, whē Orpha her sister left her. We must be of Ruths mind towards religion, as show was in her love to Naomi. If anything would withdraw us, if any person would dissuade us from a godly & devout course, let us say to them with Ruths speech, Intreat me not to leave religion, nor to depart from it, for whither it goeth, I will go; and where it dwelleth I will dwell: the true professors of it, shall be my companions, God, the Author thereof, shall be my God, where it resteth, will I rest, and there will I die: the Lord do so to me, and more also, if ought but death depart it and me.

Without doubt these examples are very pregnant, and do give lively encouragement to serve God, if we be alone. But (my Lord) is it not grievous to be alone? [Objection.] did not Elijah sorrow, and vex his spiritat this, that he was left alone, yea and desired therefore to die?

True it is, that Solomon saith, woe to him that is alone, but alone without help from the Lord: but this his children want never finally, the Lord is with them, and if he be their familiar friend, they may with David say, We care not what man can do unto us, for the Lord is on our side. By him more is with us then against us; this Elisha being alone saw, and prayed that his servant Gehazi might see: & albeit Elijah seemed to himself to be alone, yet was he not alone, God was with him, and 7000. not seen, who bowed not their knee unto Baal: and whereas he wished to die for bodily presence of men, it was his weakness, in which the Lord did show mercy, and afforded him comfort afterward; the like mercy may we expect, as holy martyrs have experienced.

Doth it not derogate ( Renowned Duke ) from your greatness, to profess singularity from all nations in religion, and from all Israel, though they do follow their forefathers, which were beyond the flood, and in Egypt serving strange God's?

Albeit God hath exalted me here [doctrine. The second] upon earth, to rule over his people Israel, and though I succeed their unmatchable Moses, that man of God, yet judge I true religion to be my chief honor, and to differ from all men differing from their way wherein they should walk towards God, to be my glory: therefore is it that I say, But I and my house will serve the Lord, even I Joshua, though Duke, though Prince in Israel, and a guide to God's people, I will with my family serve him, who hath shown me this great mercy.

You have great cause to bless God, that you in such glory, have so great humility, in so great prosperity such zeal. It is rare for men of note to entertain religion, but most rare for such therein to become singular.

Such as truly seek God in heart [Proof.] without hypocrisy, whatsoever their estate be, they hold it a special duty to do service unto God, & that they can be in no estate, be it never so glorious with men, but that religion and the grace of sanctification maketh the same more glorious. By [ 1] devotion in true religiō, we become Saints on earth, we have the fruit of the spirit, the earnest and assurance of our adoption. By [ 2] sensible life are we better then things without life, and are but equal with beasts: by [ 3] reason we are better then these, but no better then Heathen: by religion, though false, are we worshippers of a divine power, and therein more then Savages; but by true religion are we Christians, and by sincerity therein with religious practice, are we more then common Christians, even true and lively members of Christ, in whom we are God's adopted children, righteous before him: we have inward peace of conscience, [ 4] and outward grace by the approbation of [ 5] the godly, Angels are given to attend upon [ 6] us, who are the children of the great King: Heaven is our inheritance, we have [ 7] seats prepared, and shall with Christ judge [ 8] the whole earth, and with him enjoy the eternal [ 9] happiness forever, when the damned wicked shall be tormented world without end.

The weight of these reasons may force any man to hold religion and sincere walking with God, to be a grace unto him, be he never so mighty in this world. He hath here honor, and men attend him, but by a holy conversation he hath honor with God All-sufficient, & Angels wait upon him. Here a man hath wealth, but by religious holiness, he hath an everlasting tresurie, and a supply of all wants by grace. Here hath he, as a man, his pleasures and delights, but by devout serving of God, he hath peace which passeth all understanding, that which the eye hath not seen, nor ear heard, nor the heart of a natural man able to comprehend. Therefore ought we [Use.] in what glory so ever we be before men, to add religion to our state, and judge it our crown and glory.

Els may we rightly be judged with [Reasons.] out it, no better then Heathen, rich Barbarians, honorable Atheists, & if men have [ 1] delights without piety, they be but profane Epicures, which things endure not: [ 2] and without God's good mercy, men without grace quail by that very same thing whereby among men they be of highest estimation. Ahithophel's policy overthrew him: Absolom's beauty brought him to destruction: Haman's honor was his ruin. Religious fear of God is man's stay in every [ 3] earthly estate; else the higher he is advanced, & the more he possesseth without religion, the worse he is, farthest from God, and nigher to confusion. I therefore and my house will serve the Lord.

Mee think (Sir) by adding these words, my house, in your speech, you insinuate your care to have other religious, as well as yourself.

True it is you say, I now desire as did my Master Moses, Would to God all the people could prophecy. Indeed rather then God be unserved, a man ought alone to serve the Lord, this is his fervency & zeal to God; but true grace rests not in the bosom [Doctrine.] of a true believer, as gold in a nigards chest, but sprouteth forth to the benefit of other, for he desireth to make other like himself, this is his compassion and love.

I am able to avouch this from my [Proof.] own feeling, blessed be God, and I find it [ 1] [ 2] true in that worthy Apostle who saith, My hearts desire and prayer to God is for Israel that they may be saved: who after his conversion did labor in the Lord's vineyard with vndurable pains to bring men unto God.

[Use.] So ought all of us to do in our places: [Reasons.] the Lord commands it, Return & cause other to return; & our Savior said to [ 1] Peter, When thou art converted strengthen thy brethren. The hatred of sin should move us where we may, to root it out, the grief which we ought to take, when we see men to sin, should cause us as far forth as we be able to reclaim them, and not suffer sin to rest upon them. That we ought to grieve for sin in our selves, so for the same in other, we see by David, whose eyes gushed out rivers of water, at the sight of other men breaking God's law. Our Savior wept over Jerusalem, Jeremiah's soul mourned in secret, S, Paul writ with tears; shall we have a passion for sin committed, and not use means to have it amended?

He that is truly touched with the sight of sin, cannot possibly neglect the means to win men from sin. It is the nature of grief to manifest it self, and works in man an endeavor, to use means to have the cause of grief taken away. Therefore if we truly grieve that men offend God, we will not suffer them to go on in sin, if we may amend it.

And as grief may move us, so the consideration of the sinners misery, may induce us to care for their salvation. The sinner is Satan's slave, subject to wrath, the heir of confusion, who may daily look for damnation and vengeance; oh, who can but pity a man in so great misery? is he not merciless and cruel that seeth one in a deadly danger, and may relieve him, and yet will not? Can we see a man hanging himself, stand by, and not cut the cord? Can we behold one running into a pit to drown himself, and if we may, not hold him back? These be merciless cruelties, if so we should neglect our brothers bodily life: and it is no less hardness of heart to suffer men by sin, if it lie in us to reclaim them, to run headlong to hell, where they shall hang in torments, and be drowned in the gulf of perdition.

Condemnation merciless belongeth to such as will show no mercy, it is true touching soul and body. No doubt [ 4] holy men judged rightly of this, and therefore did discharge their duty herein. Abraham our Forefather taught his household; David the King was so minded, who professed to teach God's ways unto the wicked, that sinners might be converted unto the Lord. Philip we see sought out Nathaniel, & brought him to Christ; and the woman of Samaria did run hastily for her neighbors to behold the Messias; all which are written for our learning, that we by their examples should do the like.

A man would think that enough were said to stir up one to care for another's saluatiō, but for that men herein are too remiss, and indeed profess a carelessness of this with cruel Cain; What, am I my brothers keeper? I will the longer stay upon this point, as a matter of absolute necessity, the neglect whereof is the cause of so great increase of wickedness at home and abroad. It is the fruit of love in the communion and holy fellowship of Saints: One [ 5] article of our Creed is to believe this communion, but we by no mutual care show any such spiritual conjunction. The members of the body in the bodily communion do teach us this, where every member careth for the welfare of each other, and if any one be out of joint, all with one consent seek to bring it in again. The bodily fellowship worketh this mutual compassion, which keepeth the body in welfare; so ought our spiritual joining together work the like commiseration towards every erring menber, to keep the Church in peace.

You have here from a natural work, plainly set out our duty in a spiritual action: nature forceth the one, and therefore grace I hope will set us forward to the other.

If this suffice not, let this move us, [ 6] that our not seeking to save them, in our place, is to make our selves guilty of their sin, he that is silent consenteth, & he that consents is worthy of death, Rom. 1. 31. He is accessory to treason who knoweth it, and revealeth it not: sin is rebellion against God, we must attach the party, at least by a brotherly rebuke, lest we let him escape, as Ahab let go Benadad, and his sin be made our transgression, and so procure unto our selves death. Again, let [ 7] the enlarging Christ's kingdom incite us to this duty, yea the great reward and glory [ 8] which belongeth to him that saveth a soul, he shall cover the multitude of sins, he shall shine as the stars forever and ever. The [ 9] care of saving a soul, and the goodness of the work moved God the Father to give his only Son to die, and Christ [ 10] himself was willing to suffer great and unspeakable torments to bring a poor sinner unto safety.

If neither the commandment of God, the grief of heart for sin, the sinners misery, holy men's examples, the bond of fellowship & mutual communion, our own danger in the neglect hereof, the care to enlarge Christ's kingdom, the reward of happiness, nor the love of god, nor Christ's sufferings, can move us to do our best to save a poor sinner; let the devil teach us to look unto it, who with his members studiously endeauonr to draw men frō God, to thenselves, & 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 man's life and salvation? especially ministers in feeding their flock, who are charged to do it vpō their love to Christ, vpō their allegiance to their sovereign, to avoid blood guiltiness, and to prevent eternal vengeance: And nothing less are governors of families tied thereunto, they see & blame, and not unworthily, ministers that neglect their flock: but they find not the same fault in themselves for careless omitting the instruction of their family, which they be in their own persons [Reasons.] as much bound to discharge, as a minister is to feed his flock; the Congregatiō is the [ 1] ministers cure, so the family is the masters [ 2] charge, wherein the chief of the house, the father, the mother, the master and Governor is to teach their children and household in the ways of God. So are they commanded, so examples teach them to do.

Thou hast truly spoken (Honorable Caleb ) for we that have charge of families are commanded to inform thē; even necessity to keep a holy unity among us, [ 3] should hereto persuade us, how else can there be peace, if the Lamb and the Lyon dwell together, a Cain and an Abel, a mocking Ishmael, and faithful Isaac, a scorning Michal, & a zealous David? How can ministers reform whole Assemblies, if we do not our endeavor to help them in our families? This want of private help maketh [ 4] the public ministry so unprofitable, as commonly it is. The whole burthē of care for souls is laid vpō the Ministers shoulders, when a private watch is imposed vpō every man, & household instructiō upon every faithful & religious Governor of a family. [ 5] Therefore families have been called the Churches of God, wherein God was, & ever ought to be worshipped with holy exercises. And how can a master be a domestical head, and let his members perish? The devil so much opposing it, man's nature [ 6] so much distasting it, all so usually [ 7] neglecting it, do declare it sufficiently to [ 8] be a most holy and worthy work to be carefully undertaken, and with all good conscience performed.

Vndoubtedly, if the benefit which hence would arise, first to our selves, to our children and household, then to the help of the public ministry, were well weighed, there be none that have either care of thenselves, wish well to their children, desire faithfulness in their servants, and covet to see Jerusalem in prosperity, but they would betake them speedily to this so great, so necessary and godly a work. How come children [ 9] often to destruction, but by parents negligence in their religious education? If we bring them up well, we may by God's mercy prevent their ill ende: if we use means, and they perish, yet our souls receive comfort, that we are no way guilty: whereas otherwise the child may say: Woe is me, and woe to you my parents, who have neglected my education: and parents may answer, Woe to us our son therefore, seeing thee now so miserable, and our selves hereby so uncomfortable.

I therefore and my house, by God's help, will serve the Lord, as God hath given mes grace to see and know the evil, I will endeavor to prevent it in me and mine.

Your speech in the order thereof teacheth me, as I take it, not only your care herein to do what you ought, but your wisdom in an orderly proceeding therein.

It is well noted of you: I set myself [Doctrine.] before my household, because the head leadeth first the body, before the body can move by the members to perform any office. So it is in the natural constitution of a body, so in the political government of the common wealth, let Princes lead, the people will follow, for from the head [Use.] cometh life & motion to the body. And the same order is to be observed in well guiding of a family. There is little hope to find a godly family, where the master is either careless, or profane. He must set on and go before, if he intend to have 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.

I do persuade myself, that some have good desires hereunto, & more perhaps by this may be set forward to settle their households in order: but everyone that gladly would do well, know not how to do so; therefore let me obtain (most Noble Lord) the knowledge of 3. things at your hands, both for mine own, and the people's instruction herein. I. How a family may be at the first religiously planted? II. How a family irreligious may be reformed? III. How it may be so kept, and preserved?

Three necessary questions propounded and worthy to be answered. To satisfy you in the first. To plant a family in religious fear of God. I. Parents must bring up such children well, with which they will build up a house, acquaint them with the Lord's will, with duties of a husband and wife, of a father and mother, and so marry in judgment, before they marry, and not in carnal lust. Without knowledge of the former Christian duties, men's marriages are but Turkish, and to marry in the latter only, is sensual & brutish. II. Parents must see that the parties to be married be fitted, that their be no dislike in affection, nor jar in religion, but that the marriage be made in love, and settled in God's fear; both believers, both embracing one & the same truth, as near as may be. Abraham doth fetch a Rebecca for Isaac, from his fathers house, & there is religion; when Jehoshaphat taking an Athaliah for his son, bringeth into his house idolatry and superstition. To plant religion, we must bring in religion into a family, by education, and by a holy conjunction of them together in the fear of God. III. and lastly, Parents must care that the religious persons, religiously married, be religiously served. And therefore, that such as become servants to them, be of the same holy profession with them, and of like conversation. And thus may a family be planted religiously.

What direction give you for the second, viz. to reform a disordered family?

The governor must do, as in making a new house, where an old stood; he must remove the old wholly as far forth as it is unprofitable, and make the rest all new. The man and the wife must be sound, they be the two side posts; so their children, who are as the beams laid overthwart, if they be rotten, though all the rest be new, at the length the work will fall.

How must they be made sound, if they be rotten?

By repenting of all former sin, and negligence past, and by undertaking this work sincerely with a constant durablenes.

What timber is so rotten, as will never serve to be put in the new building?

Everyone that persists in evil, and will not be reformed.

But what if there be some such, whom the master of the family cannot cast out?

Let such so be in the house, as they bear no rule in it, neither any sound part depend or stay upon them; so shall there be neither breach nor ruin thereby.

What other means is there to reform by?

Secondly, the governor must bring all his household in subjection to God's word, to hear and attend unto the public ministry thereof, as the ordinary means to reclame men. It is the power of God to salvation, it is mighty in operation, it cleanseth our ways, and keepeth us from all evil. Thirdly, he must set up within his house religious exercises; these make public means more profitable, more highly to be esteemed, and the judgment better to be settled; evil hereby is prevented, yea thrust out from the family, bad persons hereby are tried and found out, the well disposed made more religious, and God not a little glorified.

What are the holy exercises which you here speak of?

Reading of the holy Scriptures, the voice of God, Catechising, telling some short story of some notable example in the word, making use thereof, singing of psalms, and when the public sermon hath been heard, to repeat thereof as much as is remembered.

This, say some, will make servants weary, and none will come to them.

It were better to be without servants then have such as hate goodness, but this same which is objected, and so much feared, may be answered easily, and the fear taken away. The master to hold up such good exercises, and not to weary his household, must I. be towards all his servants merciful, in giving them a time to rest, not to dog them day and night to their labor, as beasts. II. He must perform all things seasnably, not late in the night after toilsome labor, & whē weariness & time it self do enforce the body to sleep. III. He must not have the same exercises held long, at one time, but avoid tedious prayers, least one be speaking, whilst the rest be sleeping; as it falleth out sometime by the weakness of one, & the zealous indiscretion of another. IV. He must regard much a religious servant, reward him well, and pray to God for such, & he shall not want godly servants, and be well rid of the lewd and profane.

If servants be encouraged, godly discretion be used, honest liberty granted, competent wages allowed, tolerable labor only urged, difference made, and the best answerably rewarded, there is no doubt either of getting or retaining servants: but how may a family reformed so be preserved?

I. The chief must themselves keep [ 1] good orders established; their neglect breeds in other carelessness, their omission occasioneth in other transgression. II. They must make known their full resolution to all, in matters of religion, that they will walk uprightly in the midst of the house, that they will allow no order to be [ 2] broken. III. They must see to offenses against God and religion more narrowly, [ 3] then injuries done to themselves, and rebuke and correct the one more, then the other, so do they show greater regard of God, then respect of themselves. IV. [ 4] They must show favor to th • towardly, pardō easily the first or second offense, but not be remiss in punishing duly, where and when the fault and party offending justly deserves correction; this is so to be courteous in love and compassion, as an awful hand may be kept over the family with godly discretion. V. They [ 5] must cast out the vile persons, willful and obstinate, mocking Ishmael's may not remain with Isaac's: a little leaven leaveneth the whole lump, one lewd person may do much hurt. VI. They may not [ 6] receive in any known wicked person for fear of infection. VII. They must will [ 7] one to exhort another to a mutual emulation of grace, lovingly to admonish one another, and to pray one for another. VIII. [ 8] They must keep all frō idleness, the nurse, or rather mother of all wickedness, as of pride in apparel, wasteful expenses, vain pastimes, and other sins of the flesh to be abhorred among Christians. IX. They [ 9] must perform mutual duties one to another, masters to servants, and these to their masters, but chiefly the husband and wife must love each other: if wrongs be between them, let themselves between thenselves, or with the good liking of a faithful secret friend to both, be ended. They must beware that the household become not partners in the matter; for servants by slander, flattery, and whisperings will kindle the contention, and make a prey of them. The contending of man and wife must never want love, but if any smite either by the tongue, both must join in one against the smiter. But to prevent this, let none fail to perform what is due to be done. Complaints arise first upon neglect of duty, the performance whereof is the touchstone of profession: where the husband is loving, the wife learns obedience; where the wife is obedient, the husband is moved to be kind, by their well living the house is preserved in peace, and where they two do as they ought to themselves & their family, the children & servants learn to walk in subjection, and do in an awful love discharge their duties, and hereby do they provoke one another unto piety, continue love and unity in the spirit, and keep up holy exercises with prayer. Lastly, they [ 10] must uphold the public ministry and preaching of the word, without which, by reason of the looseness of all other neighbors, who do not voluntarily take a godly course privately, they can never continue long in good order.

It remains only now to give some reasons, why the several 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?

I. Because he is specially charged with instruction of the household, and to see to thē. Secondly, because the family hath frō him chiefly the name. Thirdly, because he is the head. Fourthly, for a special example, as most forcible to draw other on. Fifthly, because of the examples of good governors of families, as Abraham, Cornelius, & other. Sixthly, for that he shall answer for his household, as the minister for his flock. Seventhly, to bring a blessing vppn his children.

Why should the wife, mother, mistress of the family be religious?

First, because she is the husbands shadow, or rather picture to represēt him in all good things, and as the moon doth from the sun, so she is to receive her light from him, which she also is to let shine out to other. Secondly, because she is to be an help to her husband; now she can be in nothing more a help, then in being with him religious to further his instructions taught to his household. Thirdly, for that the husband is often from home, & she is to supply his place, to see the household kept in good order. Fourthly, for mutual peace sake; if she be not religious, she will oppose him, as a mocking Michal, or as an idolatrus Jezebel, cause him to forsake the worship of the true God. Fifthly, because godly wives are comēded for religion in scripuure, which are to be followed. Sixthly, because she is the first that instructs the child, as being most with it, causing it to understand that which she doth please to teach it. Seventhly, for that she being frail by nature, and apt without grace to go astray herself, may sooner, as usually it cometh to pass, corrupt the child then the father, by being so continually with it.

Why ought childrē to be religious?

First, for their godly parents sake. Secondly, because they be the second link in a family, and so in the middle between the highest and lowest; they therefore next Parents must be religious, that servants by them grow not vicious. Thirdly, for their fathers joy, whose true & sure comfort is not that their children can hunt, so could profane Esau; nor that they be fair; so was Absalom beautiful, & came to anill end; nor that they be in Honor; so was Saul a cast-way; nor great Churchmen, so were Eli's sons who perished in their sins: but even because they be religious, for the grace of God endureth ever. Fourthly, for a blessing unto themselves, as God hath promised to all that fear him. Fifthly, for encouragement unto their Parents, beholding grace in them, which will cause them to continue gracious, lest their children lose grace. Sixthly: because they preserve the good name upon their Parents, get them honor, and are a crown of glory to them, even after death.

Why ought servants to be religious?

1. For their masters praise. 2. For their own comfort. 3. Because good servants are recorded in Scripture for imitation sake. 4. Because whilst they be men's servants, they may be the Lord's free men by religion. 5. To do their service honestly, as looking for reward from God. 6. For children's good, whom lewd servants may easily mislead.

So then, all ought to be religious, that the master with his whole family may be said to serve the Lord, as thou hast (most noble Joshua ) promised this day for thyself and thy household.

So it is, and great is that blessing, where all become the Lord's true servants, religion their practice, the holy word their guide: there man and wife are brother and sister, parents & children of spiritual kindred, and have one father: masters and servants mutual members & co-heirs with Christ Jesus: there have they one voice in prayer with devotion, one care to abandon superstition. All perform mutual duties; one seeketh to please another, to hold love, to keep peace, and to preserve a holy communion in charity with piety. One distrusteth not another, one wrongeth not another, there is a godly striving together, who shall do the best to please God. They bear with weaknesses, they joy in each others goodness; here they desire peace of conscience, the fellowship of the godly; God's glory they do aim at: the world they live in, but ever with desire of heaven, which God hath promised to all that walk righteously before him, and serve him; which grace the Lord vouchsafe us now and ever.

Amen, Amen. But yet (Sir) before we end, I beseech you commend to my meditation some special Scriptures to stir me up unto devotion.

If it please you for the godly man's blessedness, read Psal. 1. for his comfort, Psal. 37. Heb. 12. for his holy desires to God's word, and his obedience, Psal. 119. for his religious practice, Job. 31. Rom. 12. Heb. 13. for his faith, Heb. 11. for his love, 1. Cor. 13. and for the effectual marks of his vocation, and eternal salvation, Rom. 8.

I thank you humbly, and bless God for you, whom I beseech to prosper these things to our comfort, and that they may further us to a holy practice, to the praise of the God of Israel, that we may be found the Israel of God in the last day.