2. What then do you understand by the World in general, and how is that to be renounced?

A. By the World in general, I understand the World I now live in: And it is either comparatively or absolutely to be renounced by me.

2. When is it to be renounced in the First Sense?

A. I am always fo to renounce it, as that the Love I bear to this World, fhould not be compared to the Love I have for God and Heaven.

2. When is the World to be abfolutely renounced by you?

A. Only when God requires it as a Sacrifice from me. 2. In what Cafes may God be fuppofed to do this? A. He did fo in the Cafe of Abraham; when He commanded him to forfake his own Country, and his Kindred, and his Father's House, Gen. xii. 1. And He always requires the fame of us, when we muft either renounce the World, or a good Confcience..

2 But thus to renounce the World is only the Duty of Martyrs and Confeffors. What is meant by the Wicked World?

A. The World is called Wicked, because of the Evil it tempts us to, and the Evil Ufe it is put to by Bad Men; and is ever to be renounced when it is a Snare to

us.

2. What do you mean by that?

A. That I am to look upon the things of this World, the Honours, the Pleafures, and Profits of it, as fo many Temptations to Evil; and am therefore to take care that I am not betrayed into Sin by them.

2. And is there nothing in this World but we must renounce, if it be the Occafion of our falling into Sin?

A. No; for our Saviour hath fore-warned us: If our Right Eye offend us, to pluck it out; if our Right Hand, to cut it off, and caft them from us, Mat. v. 29, 30. Q. Are the Pomps (viz.) The Honours and Glories of this World, in themselves evil?

A. No

P

A No; they are neceffary to maintain the Dignity of rinces; and are only to be renounced, when they tempt us to Pride and Ambition, and are used to fuch wicked Purposes.

2. What are the Vanities of this World?

A. They are almost innumerable; but may be comprized under the Vanity of Drefs, the Vanity of Converfation, and mif-fpending Time.

2. What is chiefly to be condemn'd in the Vanity of Dress?

A. All Extravagances in it; and particularly, when People attire themselves for Pride and Vain-glory, or like Jezebel, to inflame the Luft of Beholders.

2. May Poor People be guilty of these Crimes?

A. Yes; and are too much to be fufpected of them, when they lay out their whole Substance in Fine Cloaths and fuch like Vanities. .

2. What is chiefly to be condemned in the Vanity of Conversation?

A. The Taking God's Name in vain, lewd Discourse, and profane Jefting.

2. And what in mif-fpending Time?

A. Chiefly Gaming and Drinking, especially on Sundays, and the Exceffive Ufe of them on thofe great FeRivals of Christmas, ¿c.

All the Sinful Lufts of the Flefb.

up of?

OW many Parts is Man made
4. Of Two Parts; a Soul and a Body.

Q. What is meant by the Flesh?

A. The Bodily Part of Man.

Q. Do you understand by that, only that Mafs of Flesh and Blood, which is commonly called the Body?

A. No, I understand it to have feveral Appetites belonging to it; and is commonly called the Animal, SenJual, or Carnal Part of Man.

2. Is this bodily Part in any Sense to be renounced by

'us?

A. As this World is to be renounced by us in Comparifon of the Next; fo is the Body in Comparison of the Soul: For what is a Man profited, if he shall gain› the whole World and lofe his own Soul? Mat. xvi. 26.

Q. But is there no Care to be taken of the Bodily or Fleshly Part of us?

A. Yes; it must be supported, and may be comforted in many Inftances.

Flesh?

But may you do the fame by the finful Lufts of the

A No; these must be mortified, destroyed, and crucified. So it is written Rom. viii. 13. If ye through the Spirit do mortifie the Deeds of the Flefb, ye fhall live.

2. What are the finful Lufts of the Flesh?

A. The finful Defires of it, of what kind foever they be, call'd, Coloff. iii. 5. Inordinate Affections, evil Con cupifcence.

Q. How then are these to be renounced?

A. We are to renounce them fo as not to consent to them; as not to entertain and encourage them; as not to make any Provifion for them.

2. What is it not to confent to the finful Lufts of the Fleft?

A. In no refpect to gratify them; and is what St. Paul calls, Denying Ungodliness and worldly Lufts.

2. What is it to entertain, and make Provision for them?

A. To entertain, is to harbour them in our Hearts: And to make Provifion for them, is to feed and nourish them.

Q. How is that done?

A Chiefly by Sloth and Idlenefs; by Intemperate Eating and Drinking; by Lewd Songs and Difcourfe; and by Filthy Books, Plays, and Pictures.

2. Where is this forbid ?

4. By

A. By that of St. Paul to the Romans, xiii. 14 Make not Provision for the Flesh, to fulfil the Lufts thereof. 2. But wherein is the Evil of harbouring and entertaining our felves with Luftful Thoughts and Imaginations?

A. It is evil in it self, Mat. v. 28. He that looketh on a Woman to lust after her, bath committed adultery with her already in his Heart. And,

Secondly, He, that does this, feldom ftops there, but often falls into the fouleft Crimes. For when Luft hath conceived it bringeth forth Sin; and Sin, when it is finished, bringeth forth Death, Jam. i. 5.

Q. What Motives have you not to indulge the Lufts of the Flesh?

A. The fad Confequence of them. For by the Lufts of Intemperance the Body is often destroyed; and by the Lufts of Uncleannefs the Soul is fadly ftain'd and polluted; fo that both the Body and Soul fuffer very much by them in this World. And St. Paul hath affured us, Gal. v. 21. That they who do fuch things fhall not inherit the Kingdom of God.

That I should believe all the Articles of the Chriftian Faith.

2.

W

HAT do you understand by being bound to believe all the Articles of the Chriftian Faith? A. By the Chriftian Faith I understand the Chriftian Religion in general; and by that Promife, That I should profefs and believe every Article or Part of that Religion.

But is it not unreasonable, that others should promife this for you?

A. No; because there are fuch Proofs and Evidences of the Truth of this Religion, as are fufficient to make me believe it, or any other ferious Perfon whatsoever.

2. What

Q. What is the first thing that inclines you to believe fo well of the Chriftian Religion?

A. That Jefus Christ was the Author of it.

2. But is it certain there was ever any fuch Perfon as Jefus Christ?

A. Yes; and all the World is agreed in it, that by Him, and in His Time, the Chriftian Religion first began to be preached to the Jews.

Q. But what follows from hence?

A. It follows, that the Religion that was preached by Jefus Christ, must be true; or that He was a very Great Deceiver.

2. And is there no Reason to believe fo ill of Him? A. No;because we may be fatisfied, He was a Man of a veryHoly and Innocent Life,feeing neither Pilate that condemn'd Him, nor the Jews that crucified Him, could find any Fault in Him, as to His Life and Manners. 2. How does that appear?

A. From the Confeffion of Pilate, John viii. 38. and from our Saviour's Appeal to the Jews at verfe 36. Which of you convinceth Me of Sin?

What other Reason have you to believe that the Lord Jefus was no Deceiver?

A. Because His Doctrine' was most Pure and Holy, tending only to promote the Glory of God, and the Good of Mankind.

2. But might not He do this for fome Temporal Interest and Advantage?

A. 'Tis not likely a Wicked Man fhould upon any Account be the Author of fo Good and Holy a Religion; but it is evident He could have no Worldly Defign in View, from the Nature of His Doctrine.

2. What was that?

A. Chiefly to wean Men from this World; and to this End He told His Difciples, His Kingdom was not of this World, John xviii. 36. And again, Mat. xvi. 24. If any Man will come after Me, let him deny himself and take up his Crofs and follow me.

C

2. But