of Christ; those things which are either promised in it, or are at least on some account agreeable to the things promised. Thirdly, that they do the will of God; and that, especially, if they bear any enmity to any individual, they forgive him, and thus "lift up holy hands without wrath and doubting." (1 Tim. ii. 8.) Lastly, that they pray with great humility, and with all possible devotion. Devotion requires that, having withdrawn our thoughts as much as possible from other things, we fix them on God; and excite and invigorate in ourselves our desire of the thing for which we pray;-whence fervour is wont to arise. This is what James meant (chap. v. ver. 16), when he said, the prayer of a righteous man, made effectually, or fervently, availeth much.

What are the precepts of the third kind?

That as frequently and assiduously as possible we testify our gratitude to God for all his other blessings, but especially for the eternal life and the remission of sins offered to us: and that we devoutly celebrate these his distinguished gifts :-upon which subject, there are remarkable precepts Ephes. v. 18, 19, 20; Coloss. iii. 16, 17; Heb. xiii. 15. And again, that we return our thanks for all things that happen to us, though they may seem adverse and afflicting, knowing that all these things shall work together for our good.

What are the precepts which relate to contempt of the world?

These John has briefly comprised in the following

passage, (1 John ii. 15, 16,) "Love not the world, neither the things that are in the world," &c. "For

all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world."

What is prohibited in these words?

That we set our minds on the present world, and the things which are found in it; that is, so as to pursue them beyond what necessity may require, and thoroughly to enjoy them; and consequently, that we love the men of this world, that is, so far às such are the enemies of God, and their morals, which are in opposition to the divine will; but hold them in thorough aversion. Their morals comprise the "lust of the flesh;" that is, those vices wherein the flesh. is indulged, to which is opposed continence or temperance:- "the lust of the eyes;" that is, the pursuit of unlawful pleasures which are drawn from objects of sight, especially avarice, which for the gratification of the eyes heaps up gold and riches: to this is opposed avτapnea, or a mind contented with its lot: lastly, "the pride of life;" to this belong haughtiness, ostentation, ambition, and superciliousness;-vices to which are opposed modesty and humility.

Ought not these vices to be considered as prohibited in the Old Covenant?

Only in so far as they are joined with injuries and affronts offered to others, or with the neglect of some other divine precept. But in the New Covenant they

are

are forbidden on their own account; and this under pain of the loss of salvation, as may be sufficiently perceived from this passage of John.

Wherein does the "lust of the flesh" consist?

Partly in gluttony, drunkenness and revellings; and partly in impurity.

What is gluttony?

The immoderate use of food.

What is drunkenness ?

The immoderate use of drink, which may be of a greater or less degree. Peter (1 Epist. iv. 3) denominates the former "" excess of wine," and the latter more generally, "banquetings."

What are revellings?

Revellings are repetitions of banquets or luxurious. feasts, with company, noise, songs and dancing: with which ought to be classed all kinds of feasts provided for the gratification of the appetite. For the appetite is gratified not only by the immoderate use of meat and drink, but also by other pleasures, to which men are wont to be more agreeably enticed, when allured by meat and drink. Of this kind are dances, lascivious conversation, light sports, and many other things abhorrent to the gravity and holiness of a Christian.

Wherein consists continence, or temperance?

In sobriety and chastity: sobriety imposes moderation in eating and drinking, and sometimes even de mands fasting; and chastity requires abstinence from all impure pleasures; that is, from those pleasures

which lie beyond the limits of lawful and honourable marriage.

What is meant by moderation in eating and drinking?

That we eat and drink just as much as suffices for the preservation of our health and strength; and carefully guard against oppressing our hearts, and rendering them unfit for serious and pious thoughts and actions.

What is fasting?

Abstinence from all meat and drink throughout the day, and sometimes longer, for the mortification of the body.

Is it not fasting, when men abstain from certain kinds of meats?

You may perceive, from the definition of fasting, that to abstain from a particular kind of meat is by no means to fast. This is rather the choice of a certain meat, made with detriment to christian liberty, and without any necessity, and joined besides with no small danger of error; since we see that the common people, who are in other respects inclined to superstition, and captivated principally by external things, follow this practice, and pursue it more attentively than they do those things which are commanded by God himself; and, on account of it, form a higher opinion of their holiness, believe their sins to be expiated, and condemn others who do not the same, just as if the essential condition of salvation were placed in this. It is not to be disguised, however,

that

that it behooves us, in the season of fasting, to abstain from meat and drink of the more delicate and costly kind;-which practice, having been formerly observed by those who fasted, the perverted discipline of the church has converted into fasting; and fasting itself has been lost in the name.

Ought those who fast to be restricted to certain davs?

Certainly not: for this also is contrary to the nature and freedom of the Christian religion, which ought not to be bound down to stated times.

Is it required of Christians, universally, to fast?

It is not but we are nevertheless incited to do so of our own accord by the example of pious men, and by the effect which we may observe to arise from it: for it is of use towards controlling the desires of the flesh, and testifying our humility before God; and has power, besides, to move his compassion, if it be accompanied by prayers and almsgivings. Add to this, that it is of service for this end also, to enable us to attend the more to meditations, to prayers, and other pious acts. To conclude: it behooves the Christian, in other respects likewise, to withdraw himself, as much as his necessary avocations may permit, from those pleasures which are common to him with brutes.

What is avarice?

It is the anxious desire of possessing more than is necessary for confortably and honestly maintaining yourself and family. 1 Tim. vi. 8, 9.

How is this sin committed?