depiction of House 1915 
LAURISTON · CASTLE  William Robert Reid   

THE True Principles OF THE CHRISTIAN EDUCATION OF CHILDREN Briefly and Plainly Declared and Recommended to PARENTS and all Others Concerned in the Institution of YOUTH Very profitable for all Sorts of Persons, as containing the Great and Fundamental Truths and Duties of the CHRISTIAN RELIGION.  
Translated from the second Edition of the Original French.  For I know him (Abraham) that he will Command his Children and his Household after him, and they shall keep the Way of the LORD, to do Justice and Judgement, that the LORD may bring upon Abraham that which he hath spoken of him, Gen: 18.19. 
Edinburgh, Printed by John Reid, in the Year, M.DC.XCV.   

Remember now thy Creator in the days of thy Youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them, Eccles: 12.1.   

THE TRANSLATOR TO THE Christian Reader.  
THAT the Education of Children is of vast Moment and Consequence, will (I doubt not) be readily acknowledged by all; The truth is, the Injunctions given to Parents on this score, in Holy Scripture are so frequent, and so solemn, and the Advantages of a good Education, are so many and so Valuable, that no thinking Persons can be insensible of the Importance of it. But in the mean time it is sad to observe that this great Concern is as universally, either wholly neglected, or but superficially and trifflingly managed, as the Importance of it seems to be universally acknowledged. Some Parents indulge themselves in a wretched and unnatural carelessness, as to the Education of their Children; Some are ignorant of the true Measures of accomplishing it; And others do adopt and steer their course by either false or imperfect Maxims.  
It is certain that Christians ought to madnage the Education of their Children, according to the Prescripts of the Christian Religion: This is the Blessed Magazine or Storehouse, out of which they must take Tools and Materials, for rendering their Souls agreeable to GOD, and preparing them for the Glories of Eternity. This is the Doctrine, to use the Apostles Phrase, Into which they must be delivered: This is the Mould on which they must be Form: And hence must the Salt be fetched, that aught to season these tender Hearts. Young Ones must be timeously taught, To determine to know nothing but JESUS CHRIST, and Him Crucified, 
1 Cor. 2.2.  The Example of His Holy Life, His Cross, His Sufferings, and Death, and conformity to Him in these, and all other things, are very seriously to be recommended to them. They must be trained up in the Love of self-denial, contempt of the World, and resignation to the will of GOD. The Excellency, delightfulness, and and necessity of these practices, are to be carefully represented to them: They must be early acquainted with the strait & narrow way, the way of the Cross, of Sufferings, and of Mortification, as a way that's Lovely, pleasant, and full of peace and comfort, and leading unto Life Eternal. They are further to be made sensible of the great Corruption of human nature, & of the necessity of the Spirit, and Grace of Jesus Christ, in order to Enlighten, purify, & heal the dark, unclean, and diseased Souls of Men: The Spirit, courses and practices of the wicked World; as also the Motions & Inclinations, the Lusts and Passions of depraved nature must be defamed, and disparaged to them: For these prompt to the pursuit of Carnal Ease and pleasure, of self-satisfaction and vanity, of Riches and Plenty, of Honour and Greatness; Which desires are unsuitable to a state of trial, such as is our condition in this World, and in which we are obliged to persevering and patiented labour, and watching, fight, and wrestling, running, & striving. In a word, to educate Children Christianly, is, to Disciple them to the Holy JESUS, and to oblige them to trace the footsteps of their dear Redeemer, to conform to so Divine a Pattern in every thing; to learn of him to be Meek & lowly in heart, & to take his easy & pleasant Yoke upon them, and so they shall find rest to their Souls. These are great and Noble things, and such as are very proper to be instiled into young Hearts, as soon as possible, that so from their Infancy, they may learn to know CHRIST, and the power of his Resurrection, and the fellowship of his sufferings, being made conformable to his Death. 
* Phil: 3.10.  These are things, that Books which pretend to give an account of the Measures of a Chrishian Education, should especially point at, and direct unto: And I cannot but look on it as an essential defect in Treatises of this nature, when such matters as these are either not at all touched, or but little and slightly insisted on in them.  
The little tract that follows, having accidentally, or rather by a happy providence fallen into my hands I was after a serious and deliberate perusal, soon convinced; That it did not fall short of its Title, that is, that in my opinion it solidly, & judiciously lays down the great & foundamental Principles of a Pious, and Christian Education; And this conviction prompted me, for the common Good of Mankind, to attempt a Translation of it, being assured, that in doing this, I would do a considerable service and kindness to all serious and well disposed hearts. I have endeavoured to put the Translation in as plain and simple a dress of Language, and to keep as near the Original, as possibly I could, and without making any additions, save only, that for the benefit of the Reader I have presented him on the Margin, With a brief and summary view of the Contents of each Section.  
I persuade myself, that all conscientious Parents, and Instructers of Youth, all that are tender of their own, and their children's Spiritual concerns, and Eternal Salvation, will look on it as a very Fortunate rencounter, that a Book is put in their hands which furnishes them with Excellent Advices, for managing this Great Trust, and that in a way that is Easie, Familiar and Compendious, and suited to the Capacities of all that are of Honest, Candid, and Serious Dispositions: It is true, none are here to expect to be taught the Rules of Civility; Or to be instructed in the method of attaining Languages, and Humane Learning, No, this was not in the Author's View; Neither could he design it, it being indeed wholly Foreign to the Concerns of a Christian Education. All that is pretended to be done in this Performance, is to afford the best Directions, for Fashioning and Dressing the Souls of Young Ones, in order to partake in the Glories of Eternity, This is the Butt, and Mark, at which a Christian Education should especially Levelly, and all the directions that are offered, should be suited and accommodated to this great end▪ the measures here prescribed have visibly this Character, being indeed the great essentials, the Marrow and Substance of the Gospel, which are here recommended; first, to the serious consideration, and practice of the Parents; that so by means of their Holy examples, and diligent instructions, and by the Blessing of GOD upon their Pious Endeavours, these great Truths may be savingly imparted to, and inculcated on their Children.  
The Pious Author having been importuned by a Great and Worthy Friend of his, to give directions how to manage aright the Education of Children, though for some time he declined to comply to this request; Yet in end, he was prevailed with to impart his Thoughts, but still without any design of making them public, till at last it was concluded, that it would greatly serve the interests of all Conscientious Instructers of Youth to have such an excellent Help put in their hands. The Author addressed these Directions to his Friend, in the Form, and confined himself to the Bounds of a Letter, whereby he was obliged not to draw out his Thoughts to any great length, and so gives but the Elements, or first principles of a Christian Education; However the principles which he hath laid down, as they are True and Genuine, so they are Fertile and Comprehensive, and capable to suggest to all attentive and penetrating Minds, whatever is necessary to be known on this head: But since few will be at the pains to make such Improvements of them; and because some do stand in need of more dilated and ample Accounts: Therefore the Reader may e'er long, by the Divine Blessing and Assistance, expect a full and Copious System of Directions, on the Subject of a Christian Education; Which, however, are but Deductions from, and Enlargements on, the Principles here laid down; In this larger Account, the faults and miscarriages committed in the Education of Youth are declared, particular Directions are given how to manage this great Concern in all the instances of it to the best Advantage, Powerful Motives are adduced to persuade Parents and all others concerned in the Religious Education of Youth, to put what is recommended to them on this head in practice: And in fine, a great many excellent, necessary, and yet little observed Truths, are through the whole insisted on.  
Mean while, Christian Reader, Converse with these Principles, read and digest them; They deserve some of thy most recollected Thoughts, and thou shalt never, I hope, have cause to repent of employing a few of thy moments in turning over the following pages, and that thy Reading may profit and edify thee; I shall beg pardon before I close, to entreat a few things of thee; One is, That thou Read with closely Attention, and not content thyself with a superficial glance: Next, that thou do not reject, what thou dost not at first understand, but vouchsafe it a review: And in fine, and especially, that thy Perusal be attended with a serious Disposition, for otherwise, all will be to little purpose; nay I must plainly tell thee, that if thou art not resolved to deny thyself, to take up the Cross, and follow Christ, some things here will choke thee; For corrupt Nature will fly in the Face of what grates hard upon it, and pinches it; And the old Man cannot endure to be roughly treated. But on the other hand, if thou designs to be a votary of the Spirit & Cross of the Holy Jesus, if thou art one that worships God in Spirit, and places Religion, not in outward Forms and Circumstances, but in Righteousness, Peace and Purity, in Life, and Power; Then what is here offered to thee, will prove savoury and relishing, and the more the Truths here presented to thee, will choke and contradict thy corrupt self; Still the more agreeable they will be; And thou wilt find such solid pleasure and Tranquillity in the practice of them thyself, that thou will be prompted to propagate and recommend them to all others, on whom thou canst hope to have any influence.  
And, O may the Good GOD turn the Hearts of the Fathers unto the Children, and the Hearts of the Children to their Fathers, and the Disobedient to the Wisdom of the Just, 
* Mal: 4.6. Luke. 1.17.  And Second with his effectual Blessing and Grace, whatever is sincerely designed to serve the Interest of Souls,  
AMEN.   

THE Author's Advertisement TO THE READER.  
Father's and Mother's, and all you to whom the Education of Children is entrusted, if you understood well the Importance of that Charge, you would easily, discern, that all your other Affairs, your Employments, your Businesses, your Concerns, your Goods, and your Care to get them, and to keep them, are but nothings, or but mere trifles in comparison of it. The least of these Souls, whereof you are obliged to take care, is of such a Value, that the Son of GOD hath esteemed it more than his own Life. Your work is to educate them for Heaven or for hell, and accordingly if you educate them well, you shall together with them, as a Recompense of your Labours, enjoy a happy Eternity, or endless miseries, if you neglect them, even though otherwise you may have lived unblamably as to your own Persons, without mentioning any thing of the curses of this Life, which fall on such as do not fairly acquit themselves of this duty. The holy Scripture lets us see, that the high Priest Eli, though otherways a Good Man, yet not having effectually enough resisted, and kerbed the wicked inclinations of his Sons, was punished for it with Death, both he and his Children, the whole people routed, the Ark taken; and all his priestly Family exterminated. It is to be feared, that the Calamities which overwhelm Christendom own their Original also to this: For Men do not take care to educate their Children by any other principle, but that by which they have begotten them, I mean, by the impulse of a purely carnal Concupiscence, whereas they ought to be acted in the whole, from a Principle of Divine Love, which prompts and influences us, to desire that there may be yet other Creatures with us, which might join and unite with us, in Eternally Loving and Honouring the Majesty of GOD. But alace, this is it of which Men take but very little thought, and there are but few who seriously design to form Creatures, who professing and living agreeably unto the great Name of Christian in this World, should be worthy of GOD and his Eternity here after.  
Since the following Letter Aims only at this design, it was believed, that to render it public, would be a beneficial Performance, and greatly tend to the Advantage of whosoever will incline to make the designed Use and Improvement of it, whether with respect to Children, or also with respect to themselves, how aged soever they may be; Because in effect the Truths that are contained in it, are of so comprehensive and extended an Use, that at the bottom, they do no less agree to the adult and aged, for all their Life throughout, than to Children for their first years. And since, according to the Words of JESUS CHRIST, We must become little Children in order to inherit the Kingdom of GOD; Since the Perfection which the Gospel requires of us is so great, that it will be hard to find any, for as advanced as he may think himself to be, who hath not just ground to consider himself still as a Child; Since the Wisdom of GOD, and the Christian and saving Doctrine is so simple, that it is proportioned to the Capacity of the meanest, even of Children themselves, and in fine, Since GOD doth very often in Holy Scripture, vouchsafe these whom he will, save the designation of Children, and of his Children, I do not believe that any aught to think himself harshly treated; when one shall tell him as I do, that when Principles are laid down for the Christian Education of Children, he may well believe that excepting only a few things, which do not regard but some Circumstances of Age, the Particulars insisted on do no less suit and agree to him in substance, how advanced soever in years he may otherwise be then they do to those who are yet but beginning to live: Would to GOD that Men would be persuaded to make a Trial of this, by a serious and continual practice of the following Truths. And as I hearty wish that all Parents had been themselves oducated from their Infancy according to these Measures, so I earnestly desire, that, to repair what might have been amiss as to this, they may begin the practice of them in their own persons, and betimes oblige their Young Ones to observe them, whiles their Souls continue flexible and complying.  
FAREWELL   

The Contents. Giving the READER a Summary View of the Whole.  

THE most Effectual method of conveying the following Instructions into Young Ones, briefly laid down. SECT. 1. Page. 2.  
The chief mistake in the Education of Children condescended on. SECT. 2. ibid.  
A necessary qualification of the Instructers of Young Ones, namely they must in some measure know GOD and themselves. SECT. 3. Page. 3  
What they ought to know of GOD. SECT. 4. Page. 4  
The knowledge they are to have of themselves. SECT. 6. Page. 7.  
The principal Faculties of the Soul. SECT. 7. Page. 8.   

I. The Faculty of Desire.  

The necessity of improving the Faculty▪ of Desire in Children betimes. SECT. 8 Page. 10.  
The use and importance of the Faculty of Desiring, briefly declared by a familiar comparison. SECT. 9 Page. 11.  
GOD and his Will the True and the only Object of the Desire. SECT. 10. Page. 12   

Consequences from this.  

I. To deny our own will and desires. SECT. 11 Ibid  
TWO To entertain low and mean thoughts of ourselves, never desiring the praises and commendations of men. SECT. 12. Page. 14.  
III. To be content with the least and worst of things. SECT. 13 Page. 15  
How to kindle pious and devout inclinations towards GOD in the hearts of Young Ones. SECT. 14: Page. 17.  
I. From the Consideration of the Divine Perfections. SECT. 15. Ibid:  
II. From the consideration of the benefits of GOD, both past and present. SECT. 16. Page. 18  
III. From the expectation of future Blessings, especially of Spiritual Ones. SECT. 17. Page. 19  
That our desires may be successful, great care must be taken to do the will of GOD. SECT. 18. Page. 20.  
iv From the consideration of past sins. SECT. 19 Page. 21  
The nature and indispensible ingredients of prayer. SECT. 20 Ibid  
What praying in the Name of CHRIST imports. SECT. 21 Ibid  
To beget in Young Ones an habit of lifting up their Hearts to GOD, frequently and sincerely, is of vast importance to their pious Education. SECT. 22 Page. 23  
Young ones must be taught vocal Prayers, a Caution about these. SECT. 23 Page. 25  
A needful Caution about the imprecations that are in the Psalms. Ibid: Page. 26  
The obligations of Parents, during the Infancy of their Children declared. SECT. 24 Page 27  
The sad consequences of not beginning the Education of Young Ones from the improvement of their desire SECT. 25. Page. 28.     

II. The Faculty of Understanding.  

Truth the object of Understanding. SECT. 26. Page. 29.   

Consequences of this.  

1. A lie depraves the Understanding, and must not be endured in Children. SECT. 28 Page. 30.  
2. Not to stuff our minds with the knowledge of useless things. SECT. 29. ibid.:  
How the Faculty of knowing is exercised in man. SECT. 30. Page. 31.  
1. The Understanding since the fall is blind as to Divine Things. SECT. 31. ibid.:  
We must believe what we do not yet Divinely see. SECT. 32. Page. 32.  
The Principle and Light of Faith. SECT. 33 Page. 33.  
2. Young Ones are to be guarded against the abuse and delusions of corrupted Reason. SECT. 34 Page. 34.  
How this may be best done, is declared by a Comparison. SECT. 35. ibid.:  
Of what nature the discoveries are, that corrupted Reason makes of Divine Things. SECT. 36. Page. 35.  
The great Principle which with respect to human Reason must be betimes engraven in all hearts. SECT. 37. Page. 36  
What to do in order to be divinely enlightened. SECT. 38. Page. 37.  
The right method of exercising the reason of Young Ones. SECT. 39 Page. 38.  
The happy Advantages of this method. SECT. 40. Page. 40.  
That the imagination of Young Ones must be early improven. SECT. 41. Page. 41.  
A necessary caution with respect to it. SECT. 42. Page. 42.    

Three ways of exercising it.  

1. By Reading. SECT. 43. Page. 43.  
2. By acquainting them with the importance and meaning of the Belief. SECT. 44. ibid.:    

Where three things are to be recommended to their notice.  

1. GOD's Gracious Designs and Conduct with respect to man, both in his Creation and Redemption. SECT. 45. Page. 44.  
2. The Conversation of JESUS CHRIST in our Humanity as designed for our imitation. SECT. 46. Page. 45.  
3. That the Father, Son, and Holy Ghost mentioned in the Belief are but One GOD. SECT. 47. Page. 46.  
What it is to know the Holy Trinity in a Divine and Saving manner. SECT. 48. Page. 48.  
3. Another way of improving the imagination and memory of Young Ones: SECT. 49. Page. 50     

III. The Faculty of Rejoiceing.  

An Account of this faculty, the ground of it very early mistaken, SECT. 50: Page. 51.  
GOD only the ground of Rejoicing, SECT. 51: ibid.   

Certain grounds of Rejoicing to be inculcate on Young Ones  

The first ground, is GOD, his Divine Excellencies and Benefits. SECT. 52. Page. 53.  
II. When any thing is piously done, whither by themselves or by others. SECT. 53. Page. 54  
III. When they suffer and are reproached and disgraced. Ibid: Page. 56  
The use of the faculty of rejoicing, with respect to the particular, immediately preceding, illustrated by a comparison. SECT. 54 Page. 57    

Innocent Divertisement must be allowed young ones but with some Cautions  

I. That they be taught ever to acknowledge God to be the Author of whatever they receive, and to thank him for it. SECT. 56 Page. 58  
II. That no objects which may gratify their corrupt inclinations, be made the ground of their joy. SECT. 57 Page. 59  
III. Particularly the love of money is to be suppressed in them. SECT. 58 Page. 60  
The Faculty of Rejoicing given to the Soul, that it might be fixed on God. SECT. 59 Page. 61  
The Abuse of our Joy, with respect to Divine things to be prevented, and how! SECT. 60 Page. 62     

IU. The Executive Faculty.  

The Divine faculties of the Soul, being well ordered, action easily and naturally follows. SECT. 61 Page. 6●  
The general Rule of action laid down, recommended and illustrated. SECT. 62 Ibid▪  
The Commands must he taught Young Ones first in the Literal, and then in the more Sublime and Spiritual import of them. SECT. 63 Page. 71  
Though what the Law Commands be impossible to corrupt Nature; Yet the Spirit of Jesus makes it easy. SECT. 64 Page. 74  
Portions of Scripture particularised, which contain the Gospel Law. SECT. 65 Page. 75  
An abridgement or short sum of the Divine Laws. SECT. 66 Page 76  
Children must be put in mind of the Baptismal Covenant. SECT. 67 Page. 78   

What Young Ones must practise.  

I. With respect to God. SECT. 69 Page. 79  
II. With respect to Parents and Superiors. SECT. 70 Page. 80  
III. With respect to their Neighbour's SECT. 71 Ib:  
IU. With respect to themselves. SECT. 72 Page. 81  
How to manage the reproofs and chastisements of Children. SECT. 73 Page. 82  
They must be taught to praise God when they do well. SECT. 74 Page. 84  
Parents ought conscientiously to practise themselves what they recommend to their Children. SECT. 75 Page. 85  
The fancied impossibility or ridiculousness of the foregoing directions refuted. SECT. 76 Page. 86  
The great misery of negligent Parents Ib: Page. 87  
The happiness of such as shall train up their Children according to the maxims of Christianity. SECT. 77 Page. 88      

Some Passages of Scripture, declaring the Obligations that lie on Parents, carefully to endeavour the Religious Education of Childrcn.  
ANd ye Fathers, provoke not your Children to wrath: But bring them up in the Nurture and Admonition of the Lord, Eph: 6.4.  
Train up a Child in the way he should go: And when he is old, he shall not departed from it, Prov: 22.6.  
He that spareth his Rod hateth his son: But he that loveth him chasteneth him betimes, Pro: 13.24.  
Chasten thy son while there is hope, and let not thy Soul spare for his crying, Prov: 19.18  
Foolishness is bound in the heart of a child, but the rod of correction shall drive it far from him, Prov: 22.15.  
Withhold not correction from the child: For if thou beatest him with the rod, he shall not die, Prov: 23.13.  
The rod and reproof give Wisdom: But a child left to himself, bringeth his ●other to shame, Prov: 29.15.  
Correct thy Son and he shall give the rest: Yea he shall give delight unto thy Soul, Ibid: 17. verse.   

The Obligations of Children to listen to the Instructions of their parents, likeways represented from some few passages of Scripture.  
CHildren Obey your parents in the Lord, for this is right, Eph: 6.1.  
My son hear the Instruction of thy Father, and forsake not the Law of thy Mother, for they shall be an Ornament of Grace unto thy head, and chains about thy neck. Prov: 1.8, 9  
Hear O my son and receive my say: And the Years of thy life shall be many. I have taught thee in the way of Wisdom: I have led thee in the right paths. When thou goest, thy steeps shall not he straitened, and when thou runest, thou shall not stumble. Take fast hold of Instruction, let her not go, keep her, for she is thy life. Prov: 4. 10, 11, 12, 13.  
Harken unto thy Father that begat thee, and despise not thy Mother when she is old. Buy the Truth and sell it not, also Wisdom and Instruction and Understanding. The Father of the Righteous shall greatly rejoice, and he that begetteth a Wise child, shall have Joy of him. Thy Father and thy Mother shall be glad, and she that bore thee shall rejoice. My Son give me thine heart, and let thine Eyes observe my ways. Prov: 23.22, 23, 24, 25, 26.  
My Son keep thy Father's Commandment, and forsake not the Law of thy Mother. Bind them continually upon thine heart, and tie them about thy 〈◊〉 When thou goest, it shall lead thee; When thou sleepest, it shall keep thee; And when thou awakest, it she talk with thee. For the Commandment is a lam● and the Law is light; And reproofs of Instruction a● the way of Life, Prov: 6.20, 21, 22, 23.  
Now therefore hearken unto me, O ye Childre● For blessed are they that keep my ways. Hear I●struction, and be wise, and refuse it not. Blessed the Man that heareth me: Watching daily at my gate waiting at the posts of my doors. For whoso finder Me, findeth Life, and shall obtain Favour of th● Lord. But he that sinneth against Me, wrongeth hi● own Soul: All they that hate Me, love death, Prov. 8.32, 33, 34, 35, 36.  
Come ye Children, heaken unto Me: I will tea●● you the fear of the Lord, Psal: 34.11.   

The Reader is entreated to correct the following mistakes.  
Page. Line Mistakes Ammendments 1 27 as to the mind As to the mind 4 16 Willingly Willing 5 8 on the Margin, allow them allow 6 19 Whatsoever Whosoever 7 15 all other all the other 10 2 case cause 10 10 on the Margin, § 82. § 81. 12 14 and what and of what 13 11 if the if this 13 18 their own its own 14 26 desire desires 15 5 deprived depraved 17 6 § 14. 3. § 14. 20 10 and heart an heart 26 4 end of end end 27 25 as turning in turning 30 10 to unpunished to pass unpunished 32 1 we able we be able 32 28 see see; 35 16 them them, 36 24 principal principle 40 27 a young young 41 7 their causes the causes 56 17 or it is for it is Ibid: 21 injuried injured 60 27 something somethings 61 7 accustoming accustoming them 62 22 this thus 67 3 on the Margin, are being 70 8 for the glory to the glpry 75 7 walketh walk 76 14 say I say 77 1 unto into Ibid 2 unto into Ibid: 6 Psalms Psalm   

ADVERTISEMENT.  
1. That Part, 1. Essay, 2. which the Reader will see in the running Title of some of the Copies, was insert by a mistake.  
2. That what is Printed between such Paratheses as these [] contains the additions made to the second Edition.   

The JUST MEASURES Of the Pious Institution of YOUTH.  
Containing the True Principles of a CHRISTIAN Education.  
SIR,  
YOU have so often importuned me to write something, which might be a Directory to Men in the Christian Education of Children, that I cannot any longer forbear, declaring to you in a few words, that which in my opinion ought to be observed on this head, by all such as intent to bring them up Christianly.  

§. 1. The most effectual Method of conveying the following Instructions into Young Ones, briefly laid down, Viz. Parents and other Governors must know, digest and practise these things themselves in order to impart them savingly to their Children.  §. 1. And that I may the more happily accomplish this design, I shall imitate these, who, that they may with more precaution and wariness give Physic and cure to such as are yet on the Breasts, prescribe that the Nurse do take it first, to the end, that having incorporated it in herself, she may afterwards communicate it to the Sucklings in a Nutritive manner, seasonably and in what measure she shall judge convenient.  

sect;. 2. The chief mistake in the Education of Children condescended on, namely too great regard had to the Improvement of the Mind, without taking care of the heart and Affections.  §. 2.— I am of Opinion that the Capital and Chief Error which is committed in the Education of Children is, that Men greatly endeavour to improve their Mind, without taking care of their heart, unless perhaps in furnishing it with some Rules of Agreeableness and Civilities, with respect to the conduct of the World As to the Mind, which they would have awakened and stirred up in them before the heart, they content themselves with giving it some Knowledges and notices after a manner, which, as it is ordinarily managed, makes Children much more like Parrots, than intelligent Creatures, they only load their memory with a quantity of Questions and Answers, which it is sufficient that they rehearse word for word, without comprehending any thing of them, after which they are commended for this Recital, as if thereby they had sufficiently discharged themselves of that which they own unto GOD: And thus it is that we learn from our Infancy, to draw near unto GOD with our Lips, while the Heart and the Soul is far from Him, As GOD complains of his people by his Prophet. Isa: 29.  
§. 3. 
§. 3. A necessary qualification of the Instructers of Young Ones, they must in some measure know God and themselves.  It were to be wished, that such as have Children to be educated, had some fundamental Knowledge both of GOD and of themselves, and especially of their Souls, and of what concerns them, to the end they may know from thence that which is principally to be inculcated on Children; and to be cultivated and improven in them.  

§. 4 What they ought to know of GOD.  §. 4. Now in my Opinion here are presented to them some Instances of those principal Notices, which it is necessary for them to have.  

1. Concerning GOD.  
THey ought to consider GOD as an Eternal Being, or Spirit without Beginning and without end, Incomprehensible and Invisible Good and the Cause of all Good, Powerful to do whatsoever He pleases; Wise knowing and doing every thing well, Happy and full of Divine Joys, a Lover of all that which He hath made, and especially of Men; most willingly to make these Eternally happy and Joyful who do His Will, and leaving the rest (the Disobedient and Incorrigible) miserable and destitute of all Good: Just, to render to every man according to His Works, True in His Promises and in his Threaten, and Merciful in pardoning the evil to such who cease to do evil, and seek from Him the pardon of it with Love and Humility of heart.  
§. 5. 
§. 5. Passages of Scripture are to be taught and explained to Young Ones with respect to the Divine Attributes & as their Capacities will allow.  It would be proper to make a Child learn some passages of Scripture, with respect to each of these Articles, and to let him see the Application of them according to his Capacity.  
For instance, with respect to that which says, that GOD is an Invisible and Incomprehensible Spirit. St. John tells us, chap: 1. verse 18. No man hath seen (or comprehended) GOD at any time, the Only Begotten Son, which is in the Bosom of the FATHER, He hath declared Him. To the same purpose is that of JESUS CHRIST. Matt. 11 verse 27. No man knoweth the SON but the FATHER, neither knoweth any Man the FATHER save the SON, and He to whom the SON will reveal him. Whereupon, Endeavours must be used to inculcate on them from thence betimes, that all our Readins, all these things which we hear at Church or else where, all our Studies, our Meditations and our reasonings, are not capable to derive unto us by themselves, the least spark of the True and Living Knowledge of GOD and of his Secrets, but that it is GOD alone who can communicate it, in putting his Good Spirit, and Divine Grace, and Light into the heart of such as shall uncessantly pray unto Him for them, with a deep Humility and an entire Resignation and shall endeavour to do His Will, as far as He hath made it known to them.  
With respect to the Goodness of GOD, JESUS CHRIST hath said, There is none Good but GOD alone, From this you are to inculcate on them, that all Good comes from GOD only, both in Heaven and in Earth, within Man and without Man, and that He only ought to have the Glory of it, that all which we do without him, without his Grace and Assistance is evil, and that who soever doth not possess GOD hath no Good, but is infinitely miserable.  
With respect to the Power of GOD, I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day, saith St. Paul; 2 Tim: 1.12. Oblige them to think on this head, that since we are all corrupted & wholly undone by sin, none can restore us to our first & perfect state but the Almighty GOD, and that if we confide in him, and resign our Soul, our Life, and our Conduct unto Him, to the end that he may do with them what shall please Him, He can keep us by his Power against whatsoever shall oppose our Felicity; He can deliver us from all danger, and re-establish at the last day in an estate of Perfection, of Salvation and Glory, our bodies, our Souls; and that which we have recommended to his Direction and Conduct.  
This same may be done with respect to all other Attributes of GOD, which have been touched; I leave it to the care of these who educate Children to make the like improvements of them by some passages of Scripture, and by some little reflections of the same nature with these.]  
§. 6. 11. As to our Souls, there follow here some of the most important notions that respect them, 
6. 11. The knowledge of themselves. The view that men are to have of the Soul.  and such as are most accommodate to our design. We have a Soul which is immortal and invisible, the which GOD hath Created with design to inhabit and take up his residence in it, and so by himself, who is the source of all good, to make it good, able to do well, wise, Virtuous, Just, True, full of Love and Charity, Happy and Joyous; Tha● being Adorned with such Divine qualities as these, he might Eternally, and Holily delight, and entertain himself with it. It is for this that we were Created.  

7. The Principal Faculties or Capacities of the Soul.  §. 7. It is also for this that GOD hath given to our Soul three or four Principal Capacities, or Faculties and powers; Over which we must very carefully watch, that we may becomingly improve and manage them: For on this depends the Eternal welfare and misery of Souls.  
I. The first of these Capacities is, the Power of Desiring or Willing.  
II. The Second is that of Knowing.  
III. The third is, that of Rejoicing.  
IU. And the fourth is, that of Executing and putting in practice outwardly, that which seems good to it.  
[These Faculties or Properties are so inter-woven with our Soul, and so unseparable from it, that one may justly look on them as constituting its nature. And therefore we need not scruple to determine, that the Soul is a being that desires to know the true good, and to enjoy it, to the end that it may regulate thereby its life, and its practice to the Glory of GOD, and its own eternal welfare  
When a Soul desires the true good, and when it knows it, Enjoys it, and puts it in practice, it is happy; Or at lest it is in the assured way of Salvation and Happiness. If ye know these things, saith JESUS CHRIST, Happy are ye if ye do them. John 13.17.  
But when a Soul is without all desires after the true good, without the knowledge of it, and without the Enjoyment and practice of it; It is Infinitely unhappy, and in the way to Eternal perdition,  
Thus we see that all depends on the good or evil conduct of these four Faculties. Our great business in this World, is to manage them well. Let us think seriously on this; for the consequences of it are Eternal.]  
Since we are corrupted by sin, and since GOD alone is the cause of all good, we must seriously endeavour that he come and take Possession of our Soul, and there he may Assist and Govern our Desire, our Mind, our Understanding, our J●● and our Practice, otherways without him we shall never do any thing to purpose.  

8. 2. The necessity of improving the faculties of Desire in Children betimes.  §. 8. 1. The gate by which GOD comes unto us with his most Holy grace, is the desire of the Soul, which we otherwise call the Heart or the Will; and this is it which we must excite, cherish and improve in Children betimes, and that without intermission. When this part shall go well, all the rest will easily follow it of their own accord; But as long as a Soul capable to use this faculty is without a good will, and a good Heart, that is to say, as long as it hath not in it sincere and serious desires after GOD, it is really without life before him, and shall never live with him, if it shall come to departed this life in that state. Without this Divine desire, all sorts of knowledge and practices, and even the greatest advantages of nature, of birth, and of Education shall serve for no other purpose but to make it so much the more like the Devil, and as wicked, accursed and unhappy before GOD, as he is.  
[§. 9 The use of the desire, 
9 The use and importance of the desire briefly declared by a familiar comparison.  and its importance with respect to the Soul, may be very pertinently made manifest to a Child, by a comparison suited to his capacity; Namely by telling him, that the desire is to the Soul what the mouth and stomach are to the body. It is by the mouth and by the stomach that the Body receives its food, which when good doth nourish it; but if unwholesome and poisonous, indsposes and kills it; Just so it is by the desire that the Soul is either Nourished, or indisposed and killed Spiritually, according to the nature of the things, after which the desire is carried. As than we must take good heed that we put not into the mouth, or let down into the stomach but wholesome things; So we must take very great care that we do not receive into our desire, but good things, if we would happily live the life of the Soul. For this life shall of necessity be of such a constitution and temper as are our desires, and the objects which which we admit unto them. And so it is the duty of each one to consider seriously how he Nourishes his Soul, or leaves it languishing, and what nature the things are to which he gives access unto his desires.]  

10. GOD and his Will the true and the only object of the Desire. The consequences of this.  §. 10. The power of desiring hath been made for that which is Good, that is to say, for GOD, who is the only good, and for his Will, which only is the source of all good.  
Therefore it is that we ought not to desire any thing but GOD, and that which is agreeable to His Holy desire, and to his Divine will, and we must disingadge and turn away our desire from every other thing, for every other thing but GOD and his will is evil. And consequently,  

11. 1. Consequence: to deny our own will and desires, to do which Young Ones must be airely in.  §. 11. 1. None ought to desire his own will, nor cherish his own desires, which are all evil, corrupted and the source of all sin; On the other hand, the sole desire and sole will of GOD is the source of all good.  
This is it to which Young Ones must be habituated as soon as is possible with the greatest care, breaking and crossing their desire in every thing, before they have contracted the fatal habit of following their own will; But men must act here with discretion, though they must never fail most vigorously to oppose and check this unhappy impression, when once it hath taken root. O how easy would the practice of Virtue become, if this wicked habit did make no resistance to it! And if while the Spirit is most flexible, I mean, if from their Infancy upwards, men were form to this great point, the which is so necessary, that no Soul shall ever be saved without having renounced their own desires. The passages of the Gospel are express as to this particular: And they ought to be rendered familiar to Children, and so ought that Prayer of JESUS CHRIST, My Father, 
* Luke 22.42.  not my will but Thine be done; And that other protestation of his, I am not come into the World to do mine own will, but the will of my Father. 
* John 6.38.   
[When this unhappy bias, or inclination of following our own desires, and our own will, is already become habitual, as it is in those that are adult, we must not give over resolving to make assaults on it, and to eraze it with the Divine assistance, which we must not fail to implore with much ardour and perseverance, and having obtained it, to employ it with force and courage against the perverse tendencies of our desires, this to be sure we must do if we would not perish Eternally. It is on this account that JESUS CHRIST lays, that the Kingdom of Heaven suffereth violence, and that the violent take it by force. Matt: 11.12. However we must even here use discretion; Yet not such as is carnal or humane, but a discretion that is Spiritual and Divine, and cometh from above, and which therefore we ought ardently to demand of GOD, on whose direction the conduct of renouncing our own will, ought also to depend.]  

12. 2. Consequence to entertain low & mean thoughts of ourselves, never desiring the praises and commendations of men which young ones must be taught to slight and despise.  §. 12. 2. Since that none can do any good of himself and without GOD, and that all our own desires are corrupt, therefore we must not desire to be Esteemed, Honoured, and Praised by any person, neither must we be conceited of ourselves, but desire that men take us for what we really are; that is to say, for poor nothings, and for sinful & depraved creatures.  
This is that Humility, which is a door by which the Grace of GOD enters into the Soul, according to the Scripture, which says, that God gives Grace to the Humble: 1 Pet: 5.5.  
O would to God, that Young Ones were trained up to this betimes, and without interruption, instead of being educated after that Antichristian and diabolical manner, in which Men commonly bring them up, as well in private, as public Schools, and even every where else, in breathing and pouring into their hearts on all occasions, the mortal poison of praises and Commendations, which serve for no other use, but to plant in them a fatal pride, which makes them the enemies of God, according to that word of St. Peter I chap, 5. verse 5. God resists the proud, and that other of Solomon, The proud in heart are an Abomination to the Lord.  
§. 13. 3. 
§. 13. 3. Consequence to be content with the jest & worst of things a lesson which Young Ones must be carefully instructed in.  A Creature which of itself is but nothing and sin, and therefore is obliged to believe that it merits nothing, aught to be content even when it hath nothing, or but very little, and ought not to desire more than that which it hath, but to take for its use, of all things the left and less worthy. Believing that these are still but too good for a nothing, and for a Sinner.  
This is it which it were better to make Young Ones understand and practise, then unhappily to study, as commonly people do, to stir up and awaken in their hearts, by a thousand pernicious inventions, all sorts of covetousnesses, to attire them pompously, and flatter all their Senses the most agreeably that is possible, never refusing them any thing that may contribute to make them the slaves of the flesh, of vanity and of corruption, and so to render them very early as Antichristian as the devil could desire.  
[The neglect of this Rule, and o● the two foregoing, as well as the practice of the contrary; are the foundations of Antichristianism; as the Observance of them is the same thing with the practical Foundations of true Christianity: Therefore it is that Jesus Christ says, that whosoever will not deny himself, cannot be his Disciple. Luke 9.23. and 14, 26.]  
§. 14. 3. 
§. 14. 3. How to kindle Pious and Divine Inclinations towards God in the hearts of Young Ones.  When the desire is thus turned from evil, it is with the greater ease turned towards God, to whom alone we ought to address and Devote these tender hearts, in endeavouring to make good desires and inclinations towards their Creator, to spring up in them, at the occasion and by the consideration of all sorts of things.  
§. 15. 1. From the consideration of God as He is in himself Power, Wisdom, Goodness, Beauty and Felicity itself, they must be excited and prompted to the desire of esteeming Him, of praising Him, of honouring Him as He deserves, and of pleasing Him in every thing. They must be made to understand that it is principally for this that we are sent into the World, namely, that we may esteem, honour and praise God without end, by the desires and continual Elevations of our hearts to Him; and that since this is the Employment of Angels, by being exercised in it we become their companions in this World, and even fellow Citizens of Heaven with them, in imitating so holily these Divine Spirits, who sing eve● before GOD, Holy, Holy, Holy Lord God of Hosts, the whole Earth is full of Thy Glory, Isa: 6.  

16, 2. From the consideration of the Benefits of GOD both past & present.  §. 16. 2. With respect to the Benefits of God, when w● shall represent unto them tha● all comes from Him, ou● Soul, our Body, our Life our Parents, our Friends, the Good Angels which he sends to defend us, the Earth on which we walk the Air which we breathe, the Sun which enlightens us, the meats which Nourish us, the  which cover us, the fi● which warms us; We must awaken i● them on all these occasions & every day the desire of being Grateful toward God, and thanking Him for all and every one of these things, as often as they shall have occasion to serve themselves of them. If one ought to make Grateful returns to a mortal Man when he does us good, much more ought we to make them unto God; who both hath made that Man, and doth us good by him. Thus it is that the Blessed Ones above pay their Acknowledgements to Him, Thou art worthy, O Lord our God, to receive Glory, and Honour, and Power: For Thou hast created all things, and for Thy pleasure they are, and were created. Rev. 4.11.  
GOD hath not only bestowed on us good things throughout what is passed of our life, but he still pursues us with a continual reiteration of his blessings; For without his goodness, both we and all the World, would fall every moment into confusion and ruin, just as a brittle Vessal, if it were not ever, and without intermission supported by something, would fall and be broken in pieces; And therefore, our desire and our heart ought always to be disposed, to thank and pay continual homages unto GOD for his continual blessings, according to that exhortation of St. Paul, Giving thanks always for all things unto GOD, and the Father, in the name of our LORD JESUS CHRIST. Eph: 5.20.  
§. 17. 3. And because we have need of his good things for the time to come, 
17. 3. From the expectation of future blessings, especially of Spirival ones.  especially of Spiritual Blessings if we would be happy, and since he will give them to such a● shall desire them truly in their hearts, we must above all things most diligently labour to dispose young ones to lift up their desires to GOD, t● seek from him his Grace, his good Sp●rit, the Knowledge of Himself, true Virtue; An Heart that is sincere, humble obedient, sweet, content in every state tender and grateful towards GOD If any man lake Wisdom, saith St. James 1.5. Let him ask it of GOD, w●● giveth it to all liberally, and it shall be give● him.  
§. 18. That we may o●tain these and the like grace we desire from this Sovereign Benefactor, 
18. that our desires may be successful, great care must be taken to do the will of GOD.  we must remember to be solicitously careful, n● to offend him from whom ● expect such great favours; an● to be always ready to do h●● will; For GOD heareth not sinners, but any man be a worshipper of GOD, and do his will, him he heareth, saith the Gospel Jo: 9: 21.  
§. 19 4. But since we have often offended in the time passed of our life, 
19 4. From the consideration of past sins.  and so are unworthy of his grace and of his favours, we must with an ardent desire entreat him for the pardon of our past offences, as also beseech him to preserve us from them in time to come.  
§. 20. These four sorts of desires; I, To praise GOD, 
20. The nature, and indispensible ingredients of Prayer.  and his infinite perfections; 2, To be thankful to him for his favours; 3, To seek his Divine grace in order to please him; And 4, to implore his mercies, for the pardon of our sins, do make up that which we call Prayer. We never in effect Pray unto GOD, but when we have truly and sincerely such desires as these in our hearts, without which although we teach young ones all the vocal Prayers in the World, we do make but Parats of them, and such whereof GOD says, This people draweth nigh to me with the mouth, but their hearts (or desires) are far from Me. Isa. a0. 9.  
[§. 21. We must not on this occasion be unmindful to make young ones understand, 
21. What praying in the Name of Jesus Christ imports.  that when they are taught according to the injunction of Holy Sc●●pture, to address all their Prayers to GOD in the Name of JESUS CHRIST, in order to be heard of their Heavenly Father, the meaning is not that they must simply pronounce the sound and the syllables of the Name of JESUS CHRIST; If this were so the most part of the Prayers recorded in Scripture itself, should not be made in the Name of Jesus Christ; But the import of the injunction is, that we must desire by the Grace, and by the Virtue of JESUS CHRIST, and have desires wholly conform and like unto his, to the end that Jesus Christ acknowledging them as having sprung from himself, may unite them unto his own and offer them as his own desires unto GOD his Father, and that the Father who cannot refuse any thing to the desires, and to the merits of his well beloved Son; and who grants him always his desires, may also grant us ours, as being included in his; Yea, and even making a part of them: So that when one says to GOD, hear us O LORD! In the name of JESUS CHRIST, or I beseech thee in the Name of JESUS CHRIST, it is as much as if one did say unto him," I offer unto thee O LORD, these same desires which the grace of Jesus Christ doth inspire me withal, and which I will not mingle with the desires of my corruption, but conform them, and unite them unto the desires of thy Son, to the end that thou mayest have respect unto them in him, and that by this means thou mayest accomplish them for his sake, to thy Glory and my Salvation.]  
§. 22. It appears now from all these important Truths, 
22. A serious Endeavour to beget in Young Ones an habit of lifting up their hearts to GOD frequently and sincerely, is the first and greatest concern of their Education.  that the first and capital work of the Education we are treating of is, to teach Young Ones to lift up their Desires towards GOD on all Occasions by little sighs and breathe, conform to the Will of GOD, and so simple, as that with the Divine Grace they may fitly come from themselves: As for Instance, to train them to say according to the different Occasions,  
My GOD, who art all Good, all Wise, and Almighty, be Thou blessed for ever.  
Grant me the Grace to love Thee, and to obey Thee.  
I give Thee thanks, because thou hast created and redeemed me.  
My GOD I praise Thee, that Thou hast created the World and all that is in it, because Thou gives me food and raiment, because Thou wilt give me Eternal Good Things, and because Thou wilt come to dwell in my Soul, and take Thy delights with me Eternally.  
My GOD deliver me from my sins, give me Thy good Spirit.  
Give me the Grace that I may never love to do mine own will, but only Thy Will.  
My LORD, grant that I may have an humble heart, that I may not esteem myself better than others, but that rather I may despise myself, and account myself to be below all the Creatures.  
Make me to hate and to eschew the praises and flatteries of men; Thou only ought to be praised, for Thou only art the cause of all the Good which we can ever do.  
Give me to be always content with every thing that befalls me. I do not deserve but hell, and the least of all Thy Mercies, as indeed the meanest of all things, are still much more than I deserve.  
By these kinds of Elevations, when Young Ones are daily accustomed to them, the  Principles of true Christianity, and the living Seed of Life Eternal are planted in their Souls.  
§. 23. We may do well also to make them learn by Heart some Holy Vocal Prayers, and above all, 
23. That it is necessary to teach Young Ones Vocal Prayers, but withal they must be told that these are not prayers, unless the Heart act its part in them.  The LORDS Prayer, which our Saviour Himself hath prescribed us. But withal, we must carefully inculcate on them, that it is not a Prayer, and that it is not agreeable unto GOD, but when the Heart hath truly in it, the Desire that GOD should be 1. Esteemed and Loved; 2. Honoured and Praised; 3. Obeyed; 4. That he would nourish our Souls with His Grace and with His Love. 5. That He would deliver us from our past sins. And 6. That He would preserve us from them for the future, as well as from the innumerable and hidden snares, by which the Devil endeavours to make us fall into them, which are the six or seven Petitions of this Prayer, to which we may join that which is at the end 〈◊〉 ●●d 
* It is to be found at the end of this Letter.  of the Works of Rusbrochius; As also some of the Psalms of David; But in the mean time, we must let them understand that when we pray there against our Enemies, and when we desire that GOD would exterminate them, 
A needful Caution about the Imprecations that are in the Psalms.  this must be understood in a Spiritual Manner, That is to say, of the Spiritual and true enemies of our Souls, which are our sins, and our vices, our self-will, ourselves love, our pride, our vanity, in one word, our old man, of which we ought to demand from the LORD the ruin and extermination, otherwise, we should change the Psalms into pernicious poison, in applying the Imprecations that are in them to our Neighbour, whom we ought to love.  
[We may also very profitably employ the Imprecations of the Psalms, and the ardent Prayer that are there made, that GOD would confound, destroy and root out our enemies, against the evil spirits, our mortal and invisible enemies, who, as St. Peter says, Go round about us like roaring Lions, seeking to devour us, 1 Pet. 5: 8. And who by their fiery darts, Eph. 6.16. That is to say, by their villainous inspirations, endeavour to kindle in us all sorts of wicked desires, and sinful inclinations, that they may make us perish eternally. When we find ourselves tempted to evil, especially when it is against our will, these sorts of Psalms and Prayers against the tempter and enemy of our Souls, come in very seasonably, and are the true weapons of our defence.]  
§. 24. 
24. Parents must make up the defects and weaknesses of Infancy by their own serious Piety and Devotions, for which GOD will be sure to reward them, and bless their Offspring.  In fine because that Young Ones have as yet their Faculties almost all asleep, and but very little Active, it will be necessary here, that their Parents come to their Assistance, and supply their Impotency and all these duties, as well in turning from evil their own desires, as in offering always to GOD, in behalf of their Children, these same Holy desires, and these true and genuine Prayers, whereof we have spoken. For GOD accepting then the desires of Fathers and Mothers in Name and behalf of, and as coming from their Children, and being willing to recompense the Piety of the Parents, He will not fail to answer them, by the saving Operations of his Good Spirit on the hearts of all their posterity, and so Showing Mercy unto thousand Generations of those that love Him, Exod: 20: 6.  

25. The sad Consequences of not beginning the Education of young Ones from the Improvement of their desire.  §. 25. The Improvement of the Desire or of the heart of Young Ones, is a point so fundamental, and so essential to their Good Education, that if we either absolutely neglect this, or if we do not begin their Instruction by it, but by things which only concern their Understanding, we cannot choose but miserably ruin their Souls, in leaving in them, and even planting in them by this negligence, the fatal seeds of Irreligion, of Spiritual carelessness, of forgetfulness, and disrespect of GOD, of vanity, of pride, in a word, of death Eternal. Notwithstanding this is it whereof Men do but little think: The whole World, saith St. John, lieth in wickedness, and that we may not be conform to the miserable World in this point, it can be never enough recommended to those who would educat their Children Christianly, not so much to cultivat their mind, as to make their heart. 1. Pious towards GOD. 2. Humble in themselves. 3 Meek and Charitable towards their Neighbour. And 4. Content, with regard to all that which may happen them, and which may be done unto them: On such a Foundation as this GOD builds great things, and even takes in his Hand the whole conduct of the Soul.  
§. 26. 11. 
26. 11. Truth that is God his word & works the object of our Understanding.  The second and the principal of the Faculties of our Souls, is the power of Knowing, or our Understanding.  
It hath been made for the Truth, that is to say for God himself who is the Truth, and for his Word and his Works; which are the streams of this Sovereign and Original Truth.  
§. 27. 
27. The consequences of this.  And so we ought not to desire to know any thing but God, and that which he hath said and done for His Glory.  

28. 1. Consequence a lie and whatever is contrary to Truth, depraves the Understanding, and must not be induced in Children  §. 28. 1. And therefore falsehood, or a lie, which is opposite to Truth, is the most abominable of all things, because it corrupts and perverts the most noble of the Faculties of our Soul? we ought not to tolerat it in the least in young ones, nor suffer them to unpunished, when they bewray in any measure this diabolical enormity, the devil being (which is the first and chief of all his qualities) a liar, and the father of lies; saith the Scripture.  

29. 2. We must not stuff our minds with the knowledge of useless things, but seasonably check our vain curiosity.  §. 29. 2. For the same reason we ought not to apply ourselves to the knowledge of the unprofitable discourses, vanities, inventions, cnimeras and fictions, and the deeds of vain and corrupted Men, we must betimes resist curiosity and distraction which fill the mind with obscurity and darkness, and render it insensible and unsuitable to solid Truth and to the Light of God, how great a loss it is to fill with dirt and impurities a precious vessel, which was made for no other end, but to lodge and contain God and his most pure Lights, which are incompatible with the impure fictions of the depraved minds of corrupted and worldly men.  
§. 30. 
30. How the faculty of knowing is exercised in Man.  The faculty of knowing is exercised in Man, 1. By the Understanding or the Pure Mind, 2. By reason. 3. By the Imagination assisted by the Senses, especially these of Seeing and Hearing.  
§. 31. 1. 
31. 1. The Understanding since the Fall is blind as to Divine things, GOD only can cure this blindness, of both which Young Ones must be early made sensible.  The Understanding or the Pure Mind, which is designed for Divine Things, is entirely shut up in all men since the entrance of sin.  
We are, and are born all blind as to Divine Things, and it is God only that is able to heal, to open and to enlighten the eye of our Soul, so as to capacitat us to know Spiritual Things.  
As we could not see nor know the Sun, the Earth, the Trees, nor the other things of this World, if GOD had not given us bodily eyes; So neither can we able ever to know the things of GOD, if he do not restore to our Soul its Spiritual Eves which it hath broken, and which GOD doth not reim part no● open, but to those only whose Heart i● withdrawn from sin, and inclined and carried to good.  
This aught to be inculcate on al● from their Infancy, to the end that the mind may tend betimes towards GOD, and that by the Goodness of its Desires and Purity of Heart, it may be disposed for his Divine Light; For GOD doth not discover his Secrets, but to such as fear to do evil, and he gives not his Light, but to those who will make a good use of it, as David, who said to him, Give me, O LORD, the understanding of thy Law, and I shall keep it, yea, I shall observe it with my whole Heart, Psal: 119.34  

32. We must believe what we do not yet Divinely see.  §. 32. As long as GOD hath not yet opened the Eye of our Soul, to see by his Divine & supernatural Light the Things above, the grea● Mysteries and Truths of our Religion, it is necessary that we believe, though we do not yet see all that GOD hath said to us of them, or all that which the Saints who have the Spirit of GOD have told us of them; But we must not believe what the Men of the World talk of them, for they are blind and liars. In this every man (who hath not the Spirit of GOD) is a liar, said David, Psal: 116.11.  
§. 33. This is the Principle, or ground work of Faith, 
33. The Principle and Light of Faith.  Namely, to believe and rely on that which GOD hath revealed to us of Divine Things, which we do not as yet see, and which we do not understand, in the mean time waiting patiently, and desiring that he would open unto us the Eyes of the Mind, and give us his Light, that by it we may see clearly when it shall please him.  
This Light being come into the Soul is called The clear Light of Faith.  
[But when we have not as yet obtained particular & clear discovery of Divine Things, and that nevertheless we believe them, in confideing to the Testimony and to the Conduct of GOD blindly, and without comprehending any thing in them, this is called the Obscurity or the dark light of Faith, which oftentimes is the most sure and most saving for us, as being less subject to presumption and to pride: To this may be applied that Word of the Son is of GOD, Blessed are they that have not seen, and yet have believed, Joh: 20.29]  
§. 34. 11. Although Young Ones be incapable to make use of Reason, 
34. 11. Young Ones are to be guarded against the abuse & delusions of corrupted Reason.  much less of Reasoning, we must nevertheless endeavour, as soon as if possible, to inculcate on them a Principle which will secure them from the Impostures, and the Idolatry of humane reason, which is the grand evil, the capital and common Idol, And the almost universal Atheism of this Age, especially among those who make profession of Learning and Science.  

35. How this may be best done, is declared by a significant comparison.  §. 35. This Principle may be rendered intelligible unto them by this comparison. That as a blind man, though he may think and discourse, and reason the best in the World, yet can he not by that mean either know or see either the Sun or other Creatures, for at this rate he could not have but dark thoughts, gross and wholly false apprehensions of them; Just so, though all the men of the World should think, discourse, and reason of Divine Things, by all the force of their Spirit, yet notwithstanding they could not know by that mean, either GOD, or the Things of GOD; But only have wholly dark, and even wholly impertinent thoughts of them. It will be necessary that GOD, to the end he may be well known, give other Eyes to the Mind, as also another Light than that which comes to us from our own activity; and as long as he doth not give them Humane Reason, with respect to Spiritual Things, is nothing but a very shop of ridiculous Chimeras, and the pure Fictions of blind Men.  
§. 36. But further (that we may continue our comparison) as when we have made a Sun or fruits in Effigy, 
36. The discoveries that corrupted reason makes of Divine things are languid, faint, & in effectual  these pictures of the Sun and of the fruits cannot enlighten us, nor warm us, nor nourish us, nor give us any strength or vigour, so as the true Sun and the real Fruits do; Just so, though by our reason we represent unto ourselves God, and Virtue, and Divine things, yet these Ideas, these representations, and these discourses of our Reasons touching God, and the things of GOD, cannot at all give us true Lights, nor true Virtue, nor administer nourishment and strength to our Souls to live according to God, and to practise his Divine Will. These are but cold, empty, lifeless and wholly barren and unfruitful images, on which we cannot raise any other superstructure, but wind and vanity, which serve to no other purpose, but to puff up the minds of Men, and which put them in commotions, the one against the other, by dissensions, by disputes, and by continual combats, until such time as they burst of themselves, or split one against another.  

37. That the spirit of Man without the illuminations of GOD cannot discern Divine things is a truth that betimes must be settled and ever cherished in all hearts.  §. 37. To prevent these inconveniencies, behold the principal which we ought to engrave betimes, and preserve tenderly in all hearts.  
The Spirit or reason of Man, without the grace or supernatural light of GOD, is but a blind man which makes vain and fantastic images of things which it hath not seen, and which it can never see. The natural man, saith St. Paul, cannot know the things of GOD; He holds them for foolishness, and he cannot comprehend them, because they are known by a Spiritual light. No man knows the things of GOD, but the Spirit of GOD, and he who hath received this Spirit. 1 Cor: 2.11, 12, 14.  
§. 38. We must not then so much, 
38. And therefore renouncing the dark and glimmering notions of our own reason, we must in ardent Prayers offer up our ingenuous and evacuated souls to GOD to be Enlightened by him.  and with such solicitous care, endeavour to cultivate and dress our mind, by our own force and by our own industry, as to turn it away from the fictions of our reasonings, and from vanity, and offer it up to GOD in simplicity, and wholly emptied and naked, with a vehement desire to do his will alone, and with sincere Prayers, beseeching him to give unto us his light, & to open our eyes; For saith the Scripture, It is GOD that gives eyes to the blind, that opens them to see the wonders of his Law and of his will, and enlightens the eyes of our understanding. Psal: 146. and 119. Eph: 1.  
§. 39 If we would nevertheless exercise in some sort the reason of young Ones, 
39 The right method of exercising the reason of Young Ones, recommended and illustrated by some instances.  as in effect this we may, and aught to do, and if we incline to make them understand things by reasons, or oblige them to give a reason of any thing that we would, we must accustom them to give on every particular Divine reasons; My meaning is, reasons drawn from the Power of GOD, from his Wisdom, from his Goodness, from his Justice, from his Will, from his Felicity, from his Glory, as also from our own nothingness, from our weakness, from our own injustice, wickedness, ignorance, and such like.  
For example, wherefore did GOD Create the World? To manifest his Power, his Wisdom, and his Goodness. Wherefore did he make Man? For that very same end, and withal to show him, and give him his Felicity, and his Glory. Wherefore doth man die? By the Justice of GOD; It being Just, that since man did abuse his life, it should be taken from him. Wherefore are the good afflicted by sickness, or any other way? Because since they have been formerly guilty of some sins, the Justice of GOD so order it, that they should be rather corrected for them in this temporal life, then in the other which is Eternal. Wherefore on the other hand doth good oftentimes befall the wicked here below? By the goodness of GOD, who sweetly invites them to his love, or also by his Justice, who will give them in this life the recompense of any little good they may have done in it; Whereas in the other life they shall be Eternally punished for the sins in which they have lived without forsaking them; And so as to all other things, even the most material and visible. We must make them understand, for example, that wars fall out, because that GOD is Just, and that men and their wickedness deserve to be punished; We must tell them that the fire is warm, by the reason that GOD is good, and that knowing that man hath need of heat, that he may live, he hath by his goodness given him the fire with such a quality, that the fire burns and causes pain, by the Justice of GOD, who makes use of this creature, as a Rod for the chastising of men who have sinned; And as to moral things we ought to do the same, and tell them for instance, that we must obey our Parents and Superiors in this and in that, because it is the will of GOD: That we must not value ourselves, nor desire that others should esteem us, because GOD only deserves that, as being only Wise, and only good and that we are but Weakness, but ignorance, but folly and wickedness of ourselves, that we must not wish nor render evil to those who do evil to us, because GOD wills that we should do as he doth who always doth us good, and even then when we offend him, that we must not disesteem, Judge nor dishonour our Neighbour, because GOD alone will be his judge, and that it is his Will that we should love others as ourselves, that we are too ignorant to know the hearts of others, and too perverse to Judge favourably of them, or without passion, and so of the rest.  

40. The happy advantages of this Method.  §. 40 If we did employ every day some moments, to exercise, after this manner, the reason of young Ones, we would very soon accustom them to see GOD in every thing, to have him always before their eyes, and to walk continually as in his presence. There is nothing in this World, whether Divine, Humane, Natural or Political, Histories, whether Sacred or profane, whereof we might not very easily make them reduce all the causes, and all the particular events with their reasons to these admirable Principles of the Power, Wisdom, Goodness, truth, Justice, Felicity, Glory, Holiness, and Will of GOD, and to the weakness, ignorance, inconstancy, and malignity of Man.  
This, besides that, it would render GOD always present to us, would moreover wonderfully serve to rectify reason after a most solid and saving manner, providing that we did it, imploring with sincerity and humility, the Grace and Blessing of GOD.  
We might begin to make some Essay of it on an History of the Scripture; For instance, on the History of the selling of Joseph, which is in the Book of Genesis, or on some Historical Chapter of the Gospel.  
§. 41. III. Since the Imagiination, 
41. III. The imaginatione of Young Ones must be early improven.  as well as the Memory, is that which hath most strength, and most activity in Young Ones, we shall do well to improve them very soon; that by this way also, we may communicate unto them as much of the knowledge of the things of their Salvation as is possible, and as they are then capable of.  

42. A necessary caution. All the notices of Divine things, which we receive by the imagination are but very dark and imperfect images.  §. 42. But it is good to let them understand before hand, that all the knowledge they shall acquire after this manner, is but very gross and very obscure Pictures of Divine things, whereof they do not know by that the hundred thousandth part, not even the least part as realie it is in itself, because that the things of GOD have by millions of times more perfections than we are able to comprehend of them, until that in process of time, and after that we have constantly prayed unto GOD, and done his will, he dispel and chase away our gross and dull way of knowing, and then make us see the pure beauty of his truth.  
This shall hinder these little Spirits from curuing their first thoughts unto obstinate prejudices; and it will dispose them to teachableness, and to the expectation of the Light of GOD.  
§. 43. 
43. This may be exercised in Young Ones three way. 1 By reading, and letting them see the resemblances of Sacred histories.  We may exercise their minds in this respect. 1. By reading, and even by the sight of some representations of the Histories of the Holy Scripture, to the end that so their memory, and their imagination may be filled, with Holy Images.  
And we must at the same time accustom them to reduce that which they shall read or see, at least the principal heads, to the Divine principles which we have already recommended.  
§. 44. 2. By the explication of the Creed, 
44. 2. By acquainting them with the importance and meaning of the Belief.  which they ought to learn by heart, and on which we ought to discourse with them according to their capacity. 1. Of GOD the Father and the Creator, of his Perfections, Power, Wisdom, Goodness, and the rest, of his Works, as well Spiritual as Corporal, as well these that are durable and Eternal, as these that are Temporal and transient. 2. Of GOD Incarnate, or of the Son of GOD, JESUS CHRIST, of his works which concern our redemption, And 3. of the Holy Spirit, whose works regard the restitution of man to his first Estate.  

45. Where three things must be recommended to their notices.  §. 45. And on this head it will be profitable to oblige them to remark two or three things of great importance.  

1. GOD'S Gracious designs and conduct with respect to man both in his Creation and Redemption, which is the substance of the whole.  One is, that all that is in the Creed doth issue and result in this principle, Viz. that GOD the Almighty, and the Creator of all things did make man, to the end that man turning all his desires, and his will towards his GOD, GOD should fill his mind with his Divine knowledge, and his Soul with His Joy and with His Felicity and Eternal Glory, but man having turned away his desire and his will from GOD, and so having rendered his mind ignorant, and his Soul unhappy and miserable for Eternity, GOD did assume our humane nature, and live and die amongst us, not only to merit for us the pardon of our wickedness, and the Divine Grace, but also to demonstrate unto us by his Doctrine, and by the examples of his Life, of his Death, and of his Resurrection, how we ought to renounce our evil desires, to forsake and make to cease and die our own will, and to resume new and Divine desires, a will Holy and living unto GOD, the which the Holy Spirit imparts unto the soul, together with an illuminated Understanding, and a Divine Peace and Joy, whereby we are reunited with all that which is Holy, as well on Earth as in Heaven, enjoying in this Holy Society and Communion, the Spiritual Grace and benefits of JESUS CHRIST here in time, to the end, that after the death of the body, and then after its Resurrection, we may live together Eternalie and Gloriously with GOD.  
§. 46. 2. A second thing which we ought to oblige them particularly to remember, 
46. 2. Another thing they must be made seriously to observe, is the conversation of Jesus Christ in our humanity as designed for our imitation.  is how JESUS CHRIST in His Birth, in His Actions, in His Life, and His Death, hath managed and conducted the faculties of his Soul, and particularly his desires and his Will, as well in turning them from evil, from the natural inclinations of our mortal humanity, from the esteem of himself from the search of pleasures, of the commodities and good things of this World, by self denial, by disgrace, by lowness, by poverty, by sufferings and an unrepining acquiescence in all, as in turning and yielding unto GOD these same Desires and will of his, not desiring any thing but GOD, doing nothing but his Divine will in every thing, and adhering always to him by praises, and continual Prayer, by which his Understanding obtained all the Divine Lights which he demanded of his Father, in whose good pleasure he also placed all his Joy.  

47. They must be taught that the Father, the Son and the Holy Ghost mentioned in the Belief are but one GOD, and that this Glorious mystry is incomprehensible.  §. 47. We may in the third place, on the subject of the Holy Trinity, tell them in a few words, that the Father, the Son, and the Holy Ghost, whereof mention is made in the Belief, and in the Scripture, are not but One only and the same GOD, as in us (to give some resemblance of this great mystery) the desire, the understanding, and the Joy or pleasure of the Soul, are but one only Soul and not three. That the difference that is among them, doth not hinder the Unity of the Divine Nature, which is the same, and one in all, but that this difference is such in GOD, that no reason nor humane light neither can, nor aught to endeavour to comprehend it; That we must believe it with reverence on the Testimony of the word of GOD, without knowing it otherways waiting until it please GOD to make us see something of it that will be more clear, whether in this life or the other, and in the mean time, contenting ourselves to represent unto us according to our weak capacity, GOD the Father as the Author of all good things, the Father and Just Judge of our Souls; GOD the Son as the Redeemer of the World, and the inlightener of our Souls, that are ignorant and fallen into darkness, and the Holy Spirit as GOD the Sanctifier of hearts and filling with the love of GOD the Souls which had been corrupted by self-love, and by sin: Or yet moreover, GOD the Father as good, and the principle of goodness, who hath Created all things by the communication of his goodness: GOD the Son as Just, and the principle of Justice, who was incarnate to render us Just, who were made unjust by sin. GOD the Holy Ghost as the principle of Truth, who opens, and who illuminates the mind, that it may comprehend the truth of Spiritual and Divine things.  

48. What it is to know the Holy Trinity in a Divine & saving maneer.  [§. 48. In fine, they ought to be made remember on this occasion, that the true knowledge of Divine things depends on the living operations of the Holy Spirit in the inward man, as hath been already asserted, and consequently, that the knowledge of the Holy Trinity, to the end that it may be Divine and saving, must be produced by him in us after the same manner; And such it shall certainly be, if this knowledge issues in a living representation of the most Holy Trinity (after the image of which we were likewise Created) as also if the same knowledge terminates and results in the love and imitation of GOD, so vigorously recommended by St. Paul, Be ye followers of GOD, as being his dear Children, and walk in love even as CHRIST hath loved us. Eph. 5.1, 2. For every one that loveth, saith St. John, is born of GOD, and knoweth GOD; But he that loveth not, knoweth not GOD, (nor consequently the Holy Trinity) for GOD is love, 1 Joh: 4.7, 8. So that, whosoever saith that he knoweth JESUS CHRIST, and keepeth not his Commandments, is a liar, and the truth is not in him, saith the same Apostle, Chap 2. V 4.  
So then, an infallible mark that we truly know the Holy Trinity, and that we confess savingly the Father, the Creator, the good and the powerful, is, when we love him with fear, obedience and respect, when we confidently resign ourselves to his Power and divine providence, and when we represent, and follow his Goodness towards all, and in every thing.  
We know and confess savingly the Son the Redeemer, and the Just one, when we live as being delivered by him from this present evil world. Gal: 1.4. And when we give up ourselves to the practice of Righteousness. 1 Joh: 2.29.  
And we know and confess savingly, the Holy Spirit, the Sanctifier, and the Spirit of Truth, when we give up our selves to Holiness, without which none shall see (nor consequently ever know livingly) the LORD. Heb. 12.14. And when we follow the truth in Love. Eph. 4.15.  
Such a knowledge of the Holy Trinity as this is, is not an ideal operation of our Humane Reason; but a true and real production of the Holy Spirit, since the fruits of the Spirit, saith St. Paul, are goodness, Righteousness and Truth. Eph. 5.9.  
But when we reject either all these things, or even some of them, we do then in effect deny GOD and his Divine Trinity, which we do not confess, but with the mouth only, or by some vain and dead acts of barren reason, so as the Devil himself doth; such saith St. Paul, profess to know GOD (and the Holy Trinity) but nevertheless they do effectually deny him by their works, Tit. 1.16.]  

49. III. The imagination of Young Ones may be entertained with Emblems, and their memory ought to be filled with the most necessary and Instructive places of Scripture.  §. 49. III. We must moreover reckon amongst the means of exercising the minds of Young Ones with pleasure, the presenting them with Books of Spiritual Emblems, such as these of Francis Querels. And for the memory, we cannot fill it with a more precious Treasure then with selected portions of the Holy Scriptures, particularly out of the Psalms of David, and the Proverbs of Solomon, the Parables, and discourses of our Saviour, and some obvious and remarkable parcels out of the Epistles, and even out of the book of Ecclesiasticus, which though it be Apocryphal, yet we would do well to make them not only often read it, but also to learn it by heart, as being full of Divine, and very excellent Morality.  
§. 50. III. Young Ones are so naturally carried and inclined to Joy, 
50. Young ones very inclinable to Joy. An account of the faculty of Rejoicing. The ground of it very early and deplorably mistaken.  that one may say, that it is as it were the design and end of those little Creatures; And if we narrowly mark it, we shall find that even all other men do not propose to themselves any other aim but this in all their erterprises, and in all their travels, Joy or the faculty of Rejoicing, is, if we may so call it; the final and perfective faculty of our Souls, which in effect were made for nothing else but to solace themselves in joy, in pleasure and contentment, without which it is not possible for them to have any rest or ease.  
But it is the misfortune and unhappiness of men, that placing at first their Joy in that which is not solid, they do thereby commit from their very infancy an error, which being continued shall make them infallibly lose Eternal Joy and Blessedness.  

51. 1. GOD only the true ground of rejoicing and not ourselves and any perishable and worldly things. This Young Ones must timously be made sensible of.  §. 51. 1. It is most necessary to inculcat on Young Ones, as soon as ever it can be done, that since men are miserable sinners, ignorant, weak, and such as shall rot in the earth, and since all that which is in the world, is likewise momentany, vain, and shall end by the fire, we must not place our Joy in any of those things.  
We must not then rejoice in pleasing men, or in being esteemed or praised by them, in being well done to, well clothed, well provided for, and well accommodat in all things; for all these things shall perish for ever, and all the Joys of this World shall terminat and end in a sadness which shall be so much the more sensibly afflicting, as these Joys have been more sensibly relished, and as we have set our hearts more passionately on them.  
But since that GOD alone is Great, Eternal Good, and the Author of all Good, we must not rejoice in any thing but in him only, in his only Will, and in doing of that only Wise, only Good, and only Eternal and Durable Will.  
§. 52. 
52. Certain grounds of rejoiceing to be inculcated on Young Ones.  We must therefore betimes excite Young Ones to rejoice in God, and in His Holy Will, For instance;  
1. With respect to God, let them rejoice in this namely, that they have an Eternal and Almighty God to be their Father, who did make them with design to fill them with a Divine and Eternal Joy, if they will do his Holy Will, if they will love Him and obey Him, and not love the honour, the goods, nor the pleasures of this World, which shall last but a little time.  
Let them rejoice in this, that this GOD is without beginning and without end, incomprehensible, and more glorious than we are able to think; that he can do all things, that he doth all things, that he is only Wise to teach us well, and to govern us well, that he is Just, that he is Good, and a continual Spring of all good things, that he is Faithful in his promises of Eternal Life, that he is happy and glorious in himself.  
Let them rejoice moreover in this, that God only deserves to be desired, Known, Esteemed, Loved, Praised, and Glorified for ever.  
Let them rejoice in this, that GOD hath assumed our Nature, that he is become our Brother; and that he will take us for ever with himself unto his holy Fellowship in Heaven, and that even in this World he will come and dwell in our hearts, if we desire him and do His Will.  
Let them praise him and thank him for His Goodness, as well as for the knowledge which they have of it, and the Joy which they have in it.  

53. 2. They must be taught to rejeice when any thing is piously done, whither by themselves or by others, as also when they suffer & are reproached and disgraced.  §. 53. 2. By the same mean & from the principles we shall make them easily understand that when any thing is done according to the Will of GOD, whither by ourselves or by others, we ought to rejoice at it, as when our desires, and our minds are form and managed after the manner I have al-already declared, and whereof it will be profitable to let them see an Application in particular instances. And that on the contrar, when any thing is done by Man's own will, and according to it, instead of rejoicing at it, we should be sad and grieved at it.  
For this reason it is that we ought to be sensibly afflicted for; and very deeply bewail the sins committed against God, whether by ourselves or by others, since when we sin, we follow our own wills in a disregard and rejection of the Will of God.  
Further when Men do esteem us, and when they praise us; if we were Wise, we would be troubled at it, and we would say to God, LORD, who art only good, and the cause of all good, it is Thou alone who ought to be praised; and it is a shameful robbery in the miserable creature, to desire to take to itself that Esteem, and that praise which do appertain but to Thee alone.  
On the other hand, when we are despised and undervalved, or when any doth us any injury, or when we have not to our full content the things which we desire, we ought to rejoice at all these in our hearts, taking them as being so dispensed to us by the hand of our Heavenly Father, and be content with them, and say unto GOD LORD, I deserve nothing but reproaches, sorrows and destitution, when I have these I have that which in justice belongeth to me, and therefore I rejoice that thy Divine Justice is thus manifested in me. Even I give thee thanks, and I desire no less to rejoice in this, that thy holy will is accomplished in me after this manner, for it is thy will that we should be like to JESUS CHRIST; Now JESUS CHRIST hath been despised in this World, he hath been ill treated in it, rejected, callumniated, injuried, hated, and persecuted, he had not his ease nor his pleasure in it, but he lived in it in great want, in shame and in pain. Give me the grace and the strength to follow him with Joy and courage, and by little and little as occasion shall offer itself, since that St. Paul saith, If we suffer with him, we shall also Reign with him. 1 Tim. 2.12.  
[§. 54. 
54. The use of the faculty of Joy with respect to the particulars immediately preceding illustrated by a comparison.  This use of the faculty of Rejocing may be very palpably made evident to Children by this similitude; That as a sick person does very wisely when he takes with joy an approved cure, although very bitter, because that being prescribed by askilful and wise Physician, it certainly procures the health of the body; Just so do we very wisely, and as we ought, when we receive with joy all the treatments which GOD dispenses unto us, how bitter so ever they may appear; Because they are ordered us by the most wise and charitable Physician of our Souls, which by the use of these excellent prescripts do recover assuredly, not only their health, but a Life Eternally Happy; And as on the other hand a sick person would act very foolishly, if he pleased himself in making use of whatever is agreeable to his gust and relish, since by so doing he would not only increase his distemper, but also procure death; Even so it is unaccountable folly in sinners, to make use of these things with joy, which please their corrupted will, and their sensuality, since at the close and upshot they can gather no other fruits of them, but their perdition and eternal death, according to that word of St. Paul, that the inclination and will, or gust of the flesh is the Death of the Soul. Rom. 8.6.]  

55. III. Innocent divertisement must be allowed Young Ones, but with two cautions.  §. 55. III. But since it is impossible to suppress in Young Ones a thousand and a thousand acts of joy; which they bring forth at every turn on the account of natural things, which do agreeably flatter our senses, and since it is even sometimes necessary to allow them something which may divert and recreate them, it will be profitable here to observe two things.  

56. 1. That they must be made to acknowledge GOD to be the principal Author and Bestower of whatever they receive, and to thank him for it.  §. 56. 1. One is, that when Young Ones do rejoice whether on the account of some gift which hath been bestowed on them, and which regards their meat or their , or on the account of some other thing that is acceptable, unto them, we must be sure to make them sensible, that all this is created by GOD, and that it comes from him, to the end that they may thank Him for it, that they may thank that GOD hath a thousand and a thousand times more and more excellent things to give such as love him, and obey him, and are ready for the love of him to quite all these little things, when they shall know that it is his will so to do.  
§. 57 2. The other thing is, 
57 2. To be infinitely tonder of making these objects, or whtaever may gratify their corrupt inclinations to be the ground of their joy.  that we ought to be ware as we would be of death, to awaken the Joy of Young Ones, and the motions of pleasure in their tender heart by objects of this nature, in promising and presenting these unto them, in praising and valuing them, and in exciting them to take, relish, and rejoice in these things, so as people commonly do by means of sweet meats and fine , of some pieces of Gold or Silver, or some pleasing thing which we let them see, and even by a certain allowance which we give them sometimes, when they are fashions, to discharge some strokes of vengeance even on inanimat things, to the end that their anger or their hatred may flee over, and that so they may become well pleased. In which people do that spiritually, for which God reproaches the Jews in the Psalms, That they offered in Sacrifice th●●… Sons and their Daughters to devils. Psalm 106.  

58. 3. Particularly the love of money is to be suppressed in them, of which they must be taught not to desire more than serves their necessities, and employ what is over in pious and charitable uses.  §. 58. 3. We must in particular, take special care to hinder the love of money from springing up, and growing in Children; this is at present the God of the World, the getting and possession of which, all make the principal design and end they levelly at, and in which they make their happiness, welfare and joy to consist: Which is an Idolatry as damnable, and as pernicious as that of the Heathens. We must make them understand, that Money (which would be but of little or no value in the World if Charity did live in it, whereas no● it is banished from it) is but a low and poor mean to procure from the people of the World, somethings necessary to our life, that we must not desire any more of it, than what serves our necessities. That GOD to whom it appertains, as all other things do, and to whom we must make an account of it, giving us leave to serve ourselves of it for our necessity, wills that the rest should be for the poor and for his Glory. And in stead of accustoming to heap up little treasures, we must Incline and prompt them, now and then, to give alms unto the poor themselves, out of any thing they have, as also to buy some useful thing, or some book of piety for their instruction, and to rejoice in this good use they make of what they have since it hath for its end the Glory of God; Out of which it is not reasonable that any should rejoice.  
§. 59 
59 GOD endued the Soul with the faculty of rejoicing, that it might be fixed on Himself.  The faculty of Joy and of pleasure hath been made for GOD, Rejoice in the LORD evermore, saith St. Paul, Phil. 4.4. And to that same purpose very often the Holy Psalmist, particularly, Psal: 37.4. Delight thyself in the LORD, and He will give thee the desire of thine heart.  

60. The abuse of our Joy, with respect to Divine and Spiritual Things to be prevented, and how  [§. 60. In fine, Since it is very possible for us to make an ill use of our Joy, in Divine and Spiritual Things, and since it is not meet to suffer the Seeds of Security to be sown, and spring up in the Hearts of Young Ones from their tender years, let us endeavour to discover in a manner suited to their Capacity, That is, by an easy and significant Comparison, how they ought to carry in this Affair.  
We must consider GOD and His Grace, under the notion of a vast Treasure, and remark how a Man would do with a Treasure in different Circumstances and Rencounters.  
When one possesses an immense Treasure fully, and without danger of losing it any more, his Joy is then wholly pure and perfect. This it is, that the Joys of the Blessed are, since they possess GOD after this manner, that is without any fear or danger of ever losing Him.  
But when one doth possess such a● Treasure but imperfectly, and that every moment he may lose it, as well by the malice of an infinity of most cunning and perpetually restless enemies, as by his own Actions, by his negligence, and by his presumption, it is evident that the Joy which one hath in these Circumstances, aught to be tempered with a most serious Fear. This is it, which even the best must do during this Life, with respect to the Treasure of Divine Grace. Hence St. Paul exhorting the Saints of Philippi to rejoice in the LORD, doth with the same breath enjoin them, To work out their Salvation with fear and trembling, Phil: 2.12. And St. Peter having commended in those who had a firm and steady Faith in Jesus Christ, That they rejoiced in Him with Joy unspeakable, represents unto them, that since he whom they invock as their Father, shall also be their Judge, and will tender unto them, even as to all others, according to their works, and without having respect to the difference of persons, they ought therefore to live in fear, during the time that they sojourn on earth, 1 Pet: 1.17. And the Holy Ghost says on the same head, That, Blessed is he who feareth always, Prov: 25.14.  
But if we, after having lost this great Treasure by our own fault, do see and possess nothing in its room, but poverty and miseries, but that nevertheless a promise should be made to us of having it again restored, providing that we be sensibly touched with its loss, and that afterwards we do manage ourselves well in every thing that shall be entrusted to us, there is then indeed very good Reason to rejoice in this Hope, though in the mean time we ought not to be less afflicted with the fault, and with the loss of the time past, and with the present misery and desolation: Neither ought we to be without a Holy Fear, with respect to the time to come, from the consideration of our own weakness and skillessless to govern ourselves well; This is it, that we must still do with respect to GOD and His Divine Graces. David says, that when he thought on his sins and that he had lost his GOD, he did nothing but lament and weep both day and night, Psal: 6.32.38.42. etc. And GOD protests that He will not communicate himself to any, but to those who shall have an Afflicted Heart for having lost him, a contrite Spirit for having offended Him, and who tremble at His Words, fearing lest they should not continue faithful to them. To this man (saith he) will I look, even to him that is poor, and of a contrite Spirit, and trembleth at my Word, Isa: 66.2. And Jesus Christ saith very expressly that Consolation shall be given to those that Weep, (namely for their own sins, and for the sins of others) and he pronounces them Blessed, Math: 5.5.  
But when without these wholesome Precautions we would have nothing but feelings of Joy and Gladness, this Joy becomes then easily the Nest of Self-love, the ground of Self-satisfaction, and the entertainment of a Blindness, which hiding from us the greatness of our corruption, hinders us from making enquiry after its cure, and which, makes us carnally presume, that we possess the Divine Riches, because that we persuade ourselves that we have them, though notwithstanding we are far removed from them, as may be seen in the Church of Loadicea, who being wholly content, with itself, and with its own state, did say so presumptuously, I am rich and increased in goods, and have lake of nothing; Whereas, alas! Jesus Christ in the mean time replies to her, But thou knowest not that thou art wretched, miserable, poor, naked, and blind, Rev: 3.17. And in his Gospel, Luke. 6.24. Denounces Woe, and Famine, mourning, and tears against the Rich and the full (that is, who fancy themselves to be such without any just ground) and against those inconsiderate wretches, whom St. James calls upon to feel their miseries, to weep and to lament, to change their Laughter into tears, and their Joys into sadness, James 4.9 Without which the Wise Man says, That the hard and insensible heart shall fall into mischief, Prov: 28.14.  
And therefore it is an Effect of a Divine Wisdom, to know well how to temper our Joy with fear, and our sadness with Joy. The Fear of the LORD is the beginning of Wisdom, saith David, and elsewhere, Happy is the man that fears the LORD, and that delighteth greatly in His Commandments, Psal: 111. and 112. The same Prophet advises those, who would have either the Grace or the Glory of Jesus Christ exhibited unto them, to set about it with a submission mingled with Fear and with Joy, Serve the LORD with Fear and rejoice with Trembling, Psal: ●. 11. Whereas the false Prophets do nothing else but speak indistinctly and solely of Joy, Peace and Assurance, Ezek: 13.16, etc. 1 Thes: 5.3.  
§. 16. iv 
61. iv the Divine Faculties of the Soul, are well ordered, action easily and naturally follows, but it must not be suspended till that be done since outward exercises have a good influence on the inward man.  When the Faculties of Understanding, Joy, and Desire are set Right, and well fashioned, all the rest follows of its own accord. But since it is necessary that we be active and doing, even before that the inward man be yet well disposed, and that moreover the inward man is ordinarily aided by the Outward, it is needful to have at hand some particular Rules for Action, and for the Conduct and Mannagement of the Outward Conversation.  
§. 62. Our bodies and our life belonging of Right to GOD, 
62. The General rule of action laid down, seriously recommended and illustrated by some particular instances.  we must dispose of them, not according to our own will, but according to his.  
[Since our will is naturally turned towards ourselves, towards our advantages, towards our Honour, and towards our pleasure, and therefore doth beget in us the mortal vices of avarice, Pride, and sensuality, (which obstruct in us the operations of GOD, and Rob us of the Salvation of our Souls) we must in order to root them up, practise self-denial in every thing, and we must be at pains to accustom Children betimes, and as much as possibly we can, with the Divine aid; to do every thing by a Spirit of Charity, and for the good of others, by a Spirit of Humility, without design or desire that men should esteem or Honour us, and by a Spirit of Penitence, without regarding our own satisfaction whither of Soul or of Body, but aspiring after a conformity to the Crucified JESUS, and dying in our own account on the Cross without any consolation.  
This is the true Spirit of the Christian Life and practice, and of true Christianity, a Spirit wholly opposite to that of corrupted nature, by which alas! Men suffer themselves to be drawn sweetly, and as it were laughing unto Eternal perdition, without ever thinking on it.  
The will of GOD is, that we should do nothing but in order to please him, His pleasure is to be glorified by our Salvation. His Glory ought to be our Sovereign, absolute & Universal end, and we ought to look on our Salvation as a mean to advance this end of Blessing Praising and Glorifying for ever his Divine Majesty.  
The Glory of GOD is advanced in this life when we give place in our hearts to the force and virtue of JESUS CHRIST, and when we suffer his Power and his Energy to beget by us a great many Holy actions, for which we have Just ground to Honour, Bless and Praise the Divine cause, (that is, the Power and the Efficacy of GOD) whence such excellent things do issue, & which contains in itself infinitely more of them. He who abides in me, saith JESUS CHRIST, and in whom I abide, brings forth much Fruit, for without me ye can do nothing. And herein is my Father Glorified, that ye bring forth much fruit, Jo. 15.5, 8. And elsewhere, Let men see your good works, that they may Glorify your Father which is in Heaven. Matt. 5 16.  
This may and aught to be extended to all sorts of actions and things, because whatever we do, aught to be done for the Glory of GOD, and because nothing can be well done but in the Name, that is, by the Power, by the Blessing, and by the Direction of JESUS CHRIST. Whether ye eat or drink, or whatsoever ye do, do all to the Glory of GOD. 1. Cor. 10.31. And whatsoever ye do, in word or in deed, do all in the Name of our LORD JESUS CHRIST. Col. 3.17.  
Thus, for instance, we eat and drink for the Glory of GOD, & in the Name of JESUS CHRIST, when we do it from a Principle, and in a way communicate and taught us by him, and which prompts us to say from our very" heart Suffer me not, O LORD! To eat and drink only as do the Beasts, by a mere brutal appetite, and for a life only natural; And much less, in following the disorders of our corrupted natures: But grant that by the Power, and by the direction of the Holy Spirit of Thy Son JESUS CHRIST, I may eat and drink according to thine appointment, so much as is necessary for the maintaining of a life which I will employ in loving thee, in blessing thee, and in obeying thee, in following by thy grace the life of our Redeemer.  
Just so we speak to the Glory of GOD, and in the Name of JESUS CHRIST, when we seek from him, and receive from him, the force and grace, to say nothing but what is regulated by him, but what is necessary, and what is proper to suggest good thoughts to men, and to turn them from evil and vain things.  
In a word, we do all in the Name of Jesus Christ, and to the Glory of GOD, when having sought before all things, the Divine Grace and Virtue of Jesus Christ, we do by it, and according to the Will of GOD, from a Divine Motive, and to a Divine End, whatsoever we have to do, following that admirable lesson of St. Peter. Let every one of you according as he hath received the Grace & Gift of GOD, make use of it for the Good of others, as being faithful dispensers of the manifold Grace of GOD. If any man speak, let him do it as delivering words flowing from the Virtue of GOD, if any one doth service to others, let him do it as acting by the Power which GOD gives: To the end that in every thing we do, God may be glorified by Jesus Christ, to whom be Praise, and Dominion for ever and ever. 1 Pet. 4.10.11.]  
§. 63. The Will of GOD is marked in his Commandments, 
63. The Will of GOD, which is the Rule of our Obedience, is made known to us on his Precepts, which must be taught Young Ones first in the literal & then in the more Sublime and Spiritual Import of them.  which we must cause Young Ones learn, and which we must explain unto them at first according to the Letters and as their Capacities will allow; And afterwards, when they are capable of it, we must make them understand, that the Law being Spiritual, God by his Commands, enjoins us.  
1. That we love nothing but Himself alone, and for His sake only.  
2. That we do not think that GOD is like to the thoughts and the imaginations, that our dark reason and judgement make us apprehend of him: Nor that the way of serving and pleasing of him, is the work of our own will, and of our own fancy.  
3. That we do not make use of his Name, of his Covenant, of his Knowledge, of his Grace, of being the Children of GOD, in vain, and without profiting by them, and bringing foth Fruits agreeable to them, and that we take head that we do not cloak ourselves will our passions, our designs, our carnal ways, and even our wickedness and crimes under the sacred pretents of the Name of GOD, of His Truth, of His Justice, of His Glory, and of his Interest.  
4. That we must cease labouring, acting and living by our own will, to the End that GOD may Labour, and Work, and Live in us and by us.  
5. That we ought to Honour the Word, the Will, and the good Inspirations of GOD, by which He would beget us Spiritually and make us new Creatures, who may live long on the Land which He shall give us, that is, enjoy Life Eternal.  
6. That we ought not to Kill in us the Image of GOD, take away the spiritual Life from our Souls by our sins, nor kill the Soul of our neighbours by the examples of an Heathenish, worldly and wicked life.  
7. That we ought not to serve ourselves of any creature for mere pleasure without necessity, and without having allowance from the will of GOD: This is that which constitutes the Whooredom of of the heart. Jam: 4.3, 4.  
8. That we ought not to steal from GOD (to whom every thing doth appertain) either our affections, or our life, or our time, or goods, or labour, in employing them any other way then for him.  
9 That of ourselves, and without the Light of GOD we ought not to Judge of any person: For otherways being as we are in darkness, we will Judge falsely, and sin grivously against GOD.  
10. That being content with what we have, we ought not to desire any more; for every desire of having more is that covetousness which is forbidden.  

64. Though what the Law commands be impossible to corrupted nature, yet the Spirit of Jesus makes in an easy yoke.  §. 64. And in fine, although that which the Law requires, be impossible to the flesh, because of sin, which hath weakened it, nevertheless when GOD gives the Good Spirit of Jesus Christ to a Soul, it doth then by his assistance, or rather the Spirit of Jesus Christ doth then in that soul, all that the Law requires; Without doing which, none can as yet pretend to the Spirit of Jesus Christ, neither doth any as yet belong to him as his Child, nor as justified by him. Rom: 8.3, 4, 9 Nor as having true faith, which doth not make void the Law, but establish it, Rom: 3.30. By which also we keep the Commandments of GOD in overcoming the World. Joh: 5.3, 4. And which in fine, admits us into a communion with GOD in the Light, and into a state, out of which we cannot partake in the merits of Jesus Christ, and of his Death: Since, If we say than we have fellowship with GOD, and yet walk in darkness we lie, and do not the truth: But if we walk in the Light, as he is in the Light, we have fellowship one with another, and then the Blood of Jesus Christ His Son cleanses us from all sin, saith St. John. 1 John. 1.6, 7.  
§. 65. The Will of GOD, as to that we must practise, 
65. Portions of Scripture particularised, which contain the Gospel Law, the perusal whereof must be specially recommended to young ones.  is also set down very particularly, and in brief in the 5, 6, and 7 Chap: of St. Mat: And in the 13, 14, 15, and 16 of St. John, and in the first Epistle of St. John, and St. Peter. All which must be made very familiar to young ones, together with the great Psalm of David, by the reading one Section, whereof, we may always shut up the reading of the mentioned portions of Holy Scripture. To these we may also join Thomas a Kempis.  
[§. 66. All the Laws of GOD which are so wholesome, 
66. An Abridgement, or short sum of the Divine Laws, which must be very carefully imprinted on the hearts of Young Ones.  and so admirable, whereof David speaks so often with so much love and admiration, which all the Scripture recommends as the source of life, as the light of the heart, as the Treasure of Souls, which Jesus Christ calls Eternal Life Joh: 12.50. And which, in fine, the Holy Spirit promised, Writes in the heart where he dwells, say all the Laws of GOD may be reduced to these four.  
1. To Love GOD.  
2. To Love Jesus Christ Crucified, (that is, not only himself, but also his Cross and his Tribulations, the fellowship of his Afflictions, conformity to his Death, and the fulfilling of what is behind of his Sufferings in our flesh. 1 Cor: 2.2. Phil: 3.10. Col: 1.24.)  
3. To love our neighbour.  
4. And to hate ourselves.  
The whole of our duty is truly comprehended under these few heads; Therefore it is that we must take pains to inspire the Veneration, and love of them into the hearts of Children, & so to say into the Marrow of their bones from their tender years, and to animate them thereto by Prayer, by meditation, and by the daily reading of that incompareable Psalms of David, which hath been already mentioned; as also by the application of those excellent words of his in the 19 Psalms; The Law of the Lord (the Law of the love of God, & of the Cross of Jesus Christ, the love of our Neighbour, and the hatred of self:) This admirable Law when it is imprinted on the Heart by the Holy Ghost, Is a Law that is entire & perfect, & converts the Soul. The Testimony of the Lord is sure, and makes the simple, even little Children wise. The Commandments of God are right, rejoicing the Heart. The Statutes of the Lord are pure, and they enlighten the eyes of our soul. The fear of the Lord is the source of Holiness, it is the only good that shall endure for ever. The Judgement of the LORD are true and Righteous altogether, more are they to be desired than Gold, yea then much fine Gold, sweeter also than Hony, and the Hony-comb, By them is thy servant enlightened, and in keeping of them is a great reward.]  
[§. 67. It will be also very profitable, 
67. Children must be put in mind of the Baptismal Covenant, as also of the advantages and duties of it.  and even necessary to represent unto Children, that at their Baptism they entered into a Covenant with GOD, who on His part hath promised to be their GOD, that is to say, to give himself, Father, Son, and Holy Ghost unto them, with all his good things, and with all his graces, whereof then they have received the first fruits, which they should take care not to lose by their sins; and by an Antichristian conversation, especially considering that they also on their part have reciprocally promised unto GOD to be entirely his, and to give and consecrate unto him for ever their Souls and their bodies, their desires, & their understandings, their pleasures, and their Joys, their actions, and their whole life, together with a filial obedience to all the expressions of his most Holy will, and an absolute and full renounciation of self, and sin of the Devil and the World, thus ratifieing in substance all those things which we have hitherto insisted on, and which none can neglect without renouncing his Baptism and Christianity.]  
§. 68 I suppose that all the World knows well enough the most common rules concerning what Young Ones ought to practise with respect to God, 
68 What Young Ones must practise  their Parents, their Neighbours & themselves, things which ought to be inculcat very carefully on them, by reason that such is the Will of God; As,  
§. 69. 1. With regard to God. 
69. 1. With respect to God.   
[To live and to act as being always in the presence of God, who together with all his Holy Angels, still looks on us, and who will make to come into his Judgement whatsoever we have done, spoke or thought, whether Good or evil, in order to be rewarded or punished for it for ever.]  
To pray unto God orderly Evening and Morning, and before Meals.  
To make them often lift up their heart to God, particularly before any labour or employment in order to obtain his Assistance and Blessing; and after they have finished their work, to return Thanks to God for it; and offer it up to Him, and to His Glory.  
To hear with respect and Attention the Divine Truths, whether in private, or at Church, without thinking that they have sufficiently discharged their Duty to God, for having simply heard them, or retained them in their Memories, and that therefore they ought to pray unto God that he would give the true Understanding of them, and by the Operations of his Good Spirit quicken them, so as to bring forth Fruit in an Humble, submissive, Obedient and simple heart.  

70. 2. With respect to Parents & Superiors.  §. 70, 2. With respect to Fathers and Mothers, and Superiors.  
To pray unto God for them.  
To love them with fear and reverence.  
To obey them without murmuring, even in those things which do not please us, and which are not evidently sins against God and his Commandments.  
And to do nothing without their Knowledge and allowance.  

71 1. With respect to their Neighbours  §. 71. 3. With regard to their Neighbours, and Playfellows.  
To pray also unto GOD for them;  
To love them, and to wish Good to them as to themselves, and not to do unto them but as they would that others should do unto them.  
To believe them to be better than themselves, and not to prefer themselves to any.  
To live in peace with them, to forbear them, and never to revenge themselves, either by desire or by injuries, or any other way, of the evil which they may have met with from them; but hearty to pardon them, 
72 4. with respect to themselves  and even to pray unto GOD very particularly for them.  
§. 72. 4. With regard to themselves,  
To have always a very mean opinion of themselves.  
To eat only at appointed hours soberly, and of whatsoever is given them, whither it be agreeable or disagreeable to them.  
Not to desire either Pomp, or Plenty, and to be content with little.  
To employ their time according to the Rules prescribed them, never being without some work, idleness being the devil's pillow.  
To do whatever is recommended to them the best way they can.  
Not to lie, nor disput, nor contradict, nor speak unprofitably, not to seek for excuses when they have failed, but to be ready to confess ingenuously their faults, and to beg pardon from GOD, from their Superiors, and from their neighbours, to the end they may obtain the favour of God, who will never pardon sins as long as they are excused.  

73. How to manage the Reproofs and Chastisements of Children, so as they may tend to their Benefit and Instruction.  [§. 73. Touching the reproofs and chastisements of Children, I suppose that Parents, and others concerned are not ignorant that with respect to such as are of a Docile, Peaceable, and Modest Temper, they must evidence more of Lenity and Sweetness than of Severity; And that on the contrary, they ought to testify more of severity to those that are of a Fierce, Obstinate, and mutinous Nature, setting them however understand, that it is only their wicked qualities, and Dispositions which hinder, that they are not so much loved, as otherwise they would be.  
It is Equitable and Just to pardon Children faults which they have done, without design by ignorance and without thinking to do evil; though in th● mean time, they should take occasion from these miscarriages, thus ignorantly and undesignedly committed, to instruct them in, and to exhort them to their Duty: But great care must be taken to punish such faults as they commit wilfully, and knowing well that they do evil; as the faults of lying, of disobedience, of striking some body, and the like.  
We must never chastise Children without letting them understand before hand, as much as may be that they are to be blamed, that they have done that which they knew ought not to be done, and that it is Just that they should be punished for it, for their Good, and by the Love which we carry to them.  
These Principles are well enough suited to their Capacity, namely. that evil displeases GOD & Men, that it deserves punishment before GOD & before Men, that if it were not punished, it would grow, and could not be kerbed any more, and it would be attended with Eternal Chastisements: That in order to hinder this misery, and to rescue them from it by the Love which we bear to their Souls, it is good to let them a little taste a chastisement, which is a hundred thousand Millions of times less than that of the other Life: And having thus represented these things unto them, to chastise them moderately, without fearing to make them weep, and to renew the Chastisement, when they reiterate the Crime, Reasonable Chastisements are the effect of True Love, and two or three of these given to a Child, who gins to contract ill habits, are capable to craze them; Whereas if we spare them by a foolish and fond love, which is indeed rather a cruel hatred, we shall weep with them for it Eternally.  
But on the other hand, we must beware of Brutish, Passionate, and indiscreet Chastisements, which are no less hurtful than too much Indulgence, and which have no other effect but to render their Spirits froward and untractable, and inspire them with horror, as well at the good to which we would constrain them so cruelly, as at the persons, which they cannot hinder themselves from looking on as their enemies  

74. Children must be taught to praise GOD, when they do well, and not to take the commendation of it to themselves.  §. 74. When Children do well, and we give evidence of our being well pleased thereat, it were far better to teach them to praise GOD for it, and to say to Him, I thank Thee, O LORD, for vouchsafing me the grace to do well, without Thee I cannot do any thing that is worth; then to praise themselves directly for it, and that because of the danger there is by so doing, of inspiring them with, and fortifying in them, self-love, self satisfaction, and pride.]  
ss. 75. There are yet many other things both to be practised towards them, 
75. Parents ought conscientiously to practise themselves what they recommend to their Children.  and to be taught them, which they who lay to heart as they ought their Education, may well observe and inculcate on them of themselves, or which they may deduce from the Principles hitherto laid down, which Fathers and Mothers ought themselves first of all to practise, as well for their own Salvation, as for the Salvation of their Children, which ought to be as dear to them as their own, and this consideration should incline them to seek from GOD without ceasing, the Grace how to manage and govern becomingly, both themselves and these that belong to them, and not to destroy by their Actions and by their examples, that which they do no otherways recommend to their Children then by words baffled and discredited by their own practices.  

76. 45. The supposed impossibility or ridiculousness of the foregoing directions refuted, & the misery of these Parents, who shall neglect them briefly declared.  §. 76. Perhaps these Precepts shall seem to the most part either impossible, or ridiculous to be inculcated on and practised by Children. They do not appear to us impossible on any other account, but because we have not been from our infancy trained up to them; if there had been no defect here, these Precepts would appear unto us easiness itself. As for the imagined ridiculousness of them, if there be any such thing in them, it is in that same sense, that the Cross of Jesus Christ is foolishness, with respect to the Maxims of this world which is the enemy of GOD, the wisdom whereof is foolishness before GOD; and of which the Scripture says, Ye Adulterers and Adulteresses know ye not that the friendship of the World is enmity with GOD? Whosoever therefore will be a friend of the World, is the enemy of GOD. Jam: 4.4. And pray consider of what nature the Precepts are, which this Divine Word gives us on this head; Be not conformed to this world. Rom: 12.2. Love not the world nor the things of the World, if any man love the World, the love of the Father is not in him, For all that which is in the World, the Lust of the eyes, the Lust of the flesh, and the pride of life, is not of the Father, but is of the World; And the World passeth away, and the lust thereof, but he that doth the will of GOD abideth for ever. 1 Joh. 2.15, 16, 17. How unhappy then are they who educat their Children according to the Rules of the world, and for the world, that they may be mighty, Rich, well accommodate, and esteemed in the World, and that so they may in end perish with the enemies of GOD, and with the World: These Parents who thus train up their Children shall be accursed by them through all Eternity in Hell, whither they have brought them, and which shall be common to them with their Children, for having done as these miserable israelites did of Old, who sacrificed their Sons & their Daughters to Devils▪ & shed innocent blood, even the blood of their sons & of their daughters, whom they Sacrificed to the Idols of Canaan.  

77. The great happiness of such as shall train up their Children, according to the maxims of Christianity.  §. 77. But thrice happy are they, who despising the conduct and measures of the Antichristian, and Diabolical World, shall make it their daily care to educate and dress the precious Souls of their Children for Eternity, according to the measures of the Holy Gospel, and Rules of the Cross of JESUS CHRIST: Such Parents shall certainly be Blessed Eternally by their Children in Heaven, and all together shall Bless the LORD for ever, who also shall Bless them all, World without end. Amen.   
FINIS.  Psalm 103.15, 16, 17, 18. As for Man his days are as Grass as a Flower of the field, so he flourisheth: For the wind passeth over it, and it is gone and the place thereof shall know it no more. But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his Righteousness unto children's Children to such as keep his Covenants; And to those that remember his commandments to do them.  

THE PRAYER OF RUSBROCHIUS, Translated from the LATIN.  
O My GOD! O Sovereign Goodness, I beseech Thee by Thy Infinite Mercy, to vouchsafe me the Grace to Love Thee with all my Heart, and above all things, and also to love all Men of whatsoever State & Condition, whither Friends or Enemy's as myself. Give me a charitable and respectful Esteem for them, and do not suffer me ever to judge nor to despise any Person, but that rather I may desire to be despised and rejected myself by all the World.  
Grant that I may never study to please Men, but to please Thee only; That I may not fear to displease them, but to displease Thee: And O let it be my chief and only Desire, to promove always Thy Honour, and to fulfil in all things Thy most agreeable Will.  
O most Amiable, and most Merciful Saviour, hinder me from trusting to myself, and from leaning to my own actions, and to my own conduct: And grant that I may not trust in any thing but in Thee alone, and in Thy most Holy Merits; So as, that placing all my Hope, and all my Confidence in these, I may notwithstanding never neglect to do that which Thy Grace hath enabled me to do.  
Wound, O wound my Heart with the Darts of Thy Love, and deliver me from all the inclinations of impure and deceitful Self-love: Enlighten my eyes, and touch my Soul, in Order to give me the true Knowledge and Sense of Thy Love, of Thy Mercy, of Thy Wisdom, and of Thy Power; As also of my own nothingness, of my unbelief, of my darkness, of my folly, of my wickedness, of my misery, and of my weakness.  
O dearest Redeemer, do not suffer me ever to lose the memory of Thy Death and Passion; But that I may make my recourse to it, as unto an assured Refuge, and a Blessed Mean of approaching Thy Divine Majesty; And that I may look on Thy Wounds as a Furnace of Love, where I may plunge and consume all the powers of my Life, and of my Soul.  
O Prince of Love, fill me so with Thy Love, that for the sake of this Divine Love, I may be always ready to do, and to forsake all things: That for the sake of Thy Love, all toil, and travel may be sweet and easy unto me, that in fine, for the sake of this Holy Love, all the Creatures, all their Comforts, all their Joys, and all their Recreations, may become as bitter and as disagreeable to me, as they have been hitherto pleasing and acceptable; And that hereafter I may as cheerfully submit to the want of them, as I do yet feel a natural reluctancy to deprive myself of them. Extinguish also, O my GOD, in the Hearts of all Men, the Thoughts and Natural Inclinations which they may have for me, and root out of my Heart the images both of them, and of all other outward things.  
Do not turn away from me, O Heavenly Father, any of these afflictions, crosses and sufferings, which Thou pleases I should endure, and which Thy Wisdom shall judge fit and useful to advance me towards Thee; But grant me the Grace, that by every tribulation & by every adversity which may befall me, whither directly from Thy Hand, or from Men as Thy Instruments, I may learn to acknowledge and confess myself guilty, and that I may despise and condemn myself.  
But especially, O my dear Redeemer, I entreat that by the Merits of Thy Sacred Wounds, and of Thy Death, by Thyself, and by all that is in Thee, it may please Thee to satisfy Thy Divine Father, for all the sins which I have ever committed, and to supply all my past negligences and defects. And for the time to come, grant me the Grace to have always before my eyes, and with a Holy Fear, the hour of my Death, which is so uncertain; The rigour of Thy Judgement, which is so terrible; The shortness of my Life, whereof alas I have already so unprofitably, and for trifles, lost the far better part; And the infinite and Eternal Punishments, which shall be inflicted on the wicked and sinners.  
And grant in fine, O Infinite Bounty, that I may never, either seek, or find peace or pleasure in any thing, but in Thyself; And that Thou only may be Eternally the Cause, and the Reason, and the Rule of my Conduct, and of all my Actions, Amen.  
FINIS.