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 Felicitie and Eternal Glory but man having turned away his desire and his will from GOD and so having rendred his mind ignorant and his Soul unhappy and miserable for Eternitie 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 Vnderstanding 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 benefites 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 humanitie 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 humanitie from the esteem of himself from the search of pleasures of the commodities and good things of this World by self denyal by disgrace by lowness by povertie by sufferings and an unrepining acquiescence in all as in turning and yeelding 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 alwayes to him by praises and continual Prayer by which his Vnderstanding 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 Mystrie 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 ought to endeavour to comprehend it That we must believe it with reverence on the Testimony of the word of GOD without knowing it otherwayes waiting untill 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 our selves 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 incarnat 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 Trinitie 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 JESVS 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 truely 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 our selves 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 our selves 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
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 dayes of thy Youth while the evil dayes 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 mannaged as the Importance of it seems to be universally acknowledged Some Parents indulge themselves in a wretched and unnatural carelesness 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 Magazin or Storehouse out of which they must take Tools and Materials for rendring 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 Formed And hence must the Salt be fetched that ought 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 train'd up in the Love of self-denyal contempt of the World and resignation to the will of GOD. The Excellencie delightfulness and and necessity of these practices are to be carefully represented to them They must be early acquainted with the straite 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 purifie heal the dark unclean and diseased Souls of Men The Spirit courses and practises 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 pursute 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 tryal such as is our condition in this World and in which we are oblidged to persevering and patient labour and watching fighting and wrestling running striving In a word to educate Children Christianly is to Disciple them to the Holy JESUS and to oblidge them to trace the foot-steps of their dear Redeemer to conform to so Divine a Patern 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 Infancie 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 layes 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 Margent With a brief and summary view of the Contents of each Section I perswade my self that all conscientious Parents and Instructers of Youth all that are tender of their own and their Childrens Spiritual concerns and Eternal Salvation will look on it as a very Fortunate rencountre that a Book is put in their hands which furnishes them with Excellent Advices for mannaging 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 Authors View Neither could he design it it being indeed wholly Forraign to the Concerns of a Christian Education All that is pretended to be done in this Performance is to affoord 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 Level and all the directions that are offered should be suited and accomodated 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
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 our selves 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 our selves 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 sayes 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 publick Schools and even every where else in breathing and pouring into their hearts on all occasions the mortal poyson 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 lest worst of things a lesson which Young Ones must be carefully instructed in A Creature which of it self is but nothing and sin and therefore is obliged to believe that it merits nothing ought to be content even when it hath nothing or but very little and ought not to desire more then 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 oâ— 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 sayes 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 Creatour 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 it self 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 Imployment 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 eveâ— 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 Benefites of GOD both past present § 16. 2. With respect to the Benefits of God when wâ— shall represent unto them thaâ— all comes from Him ouâ— 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 breath the Sun which enlightens us the meats which Nourish us the cloaths which cover us the fiâ— which warms us We must awaken iâ— them on all these occasions every day the desire of being Gratefull toward God and thanking Him for all and every one of these things as often as they shall have occasion to serve themselveâ— 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 past 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 alwayes to be disposed to thank and pay continual homages unto GOD for his continual blessings according to that exhortation of St. Paul Giving thanks alwayes for all things unto GOD and the Father in the name of our LORD JESVS 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 Spiriual ones especially of Spiritual Blessings if we would be happy and since he will give them to such aâ— shall desire them truely in their hearts we must above all thingâ— most diligently labour to dispose young ones to lift up their desires to GOD tâ— seek from him his Grace his good Spâ—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 wâ—â— giveth it to all liberally
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 discoverie of Divine Things and that nevertheless we believe them in confideing to the Testimonie and to the Conduct of GOD blindly and without comprehending any thing in them this is called the Obscuritie 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 applyed 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 Idolatrie 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 rendred 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 necessarie that GOD to the end he may be well known give other Eyes to the Mind as also another Light then 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 Chimera's 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 Effigie 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 vigor so as the true Sun and the real Fruits do Just so though by our reason we represent unto our selves 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 dissentions 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 setled and ever cherished in all hearts § 37. To prevent these inconveniencies behold the principal which we ought to ingrave 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 fantastick 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 beeause 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 industrie 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 ought to do and if we incline to make them understand things by reasons or oblidge 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
years let us endeavour to discover in a manner suited to their Capacity That is by an easie 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 infinitie 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 ought 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 rejoyce in the LORD doth with the same breath enjoyn 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 steadie Faith in Jesus Christ That they rejoyced 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 sayes on the same head That Blessed is he who feareth alwayes 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 our selves well in every thing that shall be intrusted to us there is then indeed very good Reason to rejoyce 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 miserie 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 our selves well This is it that we must still do with respect to GOD and His Divine Graces David sayes 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 c. 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 least 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 expresly 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 intertainment of a Blindness which hiding from us the greatness of our corruption hinders us from making enquirie after its cure and which makes us carnally presume that we possess the Divine Riches because that we perswade our selves 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 it self 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 replyes 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 Joyes into sadness James 4.9 Without which the Wise Man sayes 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 rejoyce with Trembling Psal ◠11 Whereas the false Prophets do nothing else but speak indistinctly and solely of Joy Peace and Assurance Ezek 13.16 c. 1 Thes 5.3 § 16. IV. 61. IV. the Divine Faculties of the Soul are well ordered action easily and naturallie 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 Vnderstanding 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 ordinarly 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 naturalie turned towards our selves 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-denyal 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 conformitie to the Crucified JESVS 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 Soveraign 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 Majestie The Glory of GOD is advanced in this life when we give place in our hearts to the force and vertue of JESVS CHRIST and when we suffer his Power and his Energie 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 Efficacie of GOD whence such excellent things do issue which contains in it self infinitly 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 Glorifie your Father which is in Heaven Matt. 5 16. This may and ought to be extended to all sorts of actions and things because whatever we do ought 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 Glorie of GOD. 1. Cor. 10.31 And whatsover ye do in word or in deed do all in the Name of our LORD JESVS CHRIST Col. 3.17 Thus for instance we eat and drink for the Glorie 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 meer 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 JESVS CHRIST I may eat and drink according to thine appointment so much as is necessary for the maintaining of a life which I will imploy 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 Vertue 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 enjoyns 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 fancie 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 our self will our passions our designs our carnal ways and even our wickedness and crimes under the sacred preteâ—ts 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 our selves of any creature for meer 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 imploying them any other way then for him 9. That of our selves and without the Light of GOD we ought not to Judge of any person For otherwayes being as we are in darkness we will Judge falsly and sin grivously against GOD. 10. That being content with what we have we ought not to desire any more for