Certain select discourses on those most important subjects, requisite to be well understood by a catechist in laying the foundation of Christian knowledge in the minds of novitiates viz., First discourses on I. The doctrine of the two covenants both legal and evangelical, II. On faith and justification / by William Allen. Secondly, Discourses on I. The covenant of grace, or baptismal covenant, being chatechetical lectures on the preliminary questions and answers of the Church-Catechism : II. Three catechetical lectures on faith and justification / by Thomas Bray, D.D.

LECT. XIV.

• What is meant by the Pomps and Vanity of the wicked World, and in what sence, and how far we must Renounce the wicked World, with its Pomps and Vanity. Three things here to be Explain'd, and accordingly Renounc'd: 1. The World; 2. The wicked World; and 3. The Pomps and Vanity of this wicked World. The World a great E∣nemy to God's Glory, and our own Happiness. 141
• It is to be consider'd both Generally and Particularly. First, By the World in general is meant that whole Frame of Nature, which we behold, and all that variety of Creatures which it contains, and is given us by the Bounty and Goodness of God, for our Use and Benefit. The World in this sence is not in it self Evil, but only accidentally, by Man's Abuse of himself, or it. 142
• Consider'd in it self it is very Good, and convenient to us. And as it is not absolutely in it self Evil, so neither is it entirely to be Renounced; but being Good in it self, it may in some measure be desir'd and enjoy'd by us. Nevertheless through our own Corruption, whereby we abuse the good Things of the World, it becomes accidentally the occasion of most of our Sins, and of our Estrangement from God, our sovereign Good. How the World becomes so. 143
• In what manner it does Captivate us, and draws us from God. So far therefore as it engages our Affections too closely to it, so as to make us Inordinately, and Irregularly to mind it, and to neglect our great Concern, the Business of Religion, it is to be Renounced and Rejected by us. So long as we wear these Earthly Bodies about us, we are permitted the Use and Enjoyment of worldly Things, provided in Things lawful, and in Degrees allowable. But being our Souls, our principal Part, are soon to remove to Heaven, we must chiefly set our Affections on things Above, and mainly endeavour to attain 'em. 144
• Secondly, Concerning the World, consider'd in its Particulars, and those Temptations re∣sult both from the Good, and the Evils thereof. The good Things of this World, Ri∣ches, Honours and Pleasures; the Evils, Poverty, Disgrace, and Afflictions. And Things of a middle Nature are the different Callings, Conditions, and Cares of this World. First, As to Riches, these are not in themselves Hurtful, but Good, and are bestow∣ed upon us to good Ends and Purposes. And those who enjoy 'em, have great Advantages of doing Good therewith, to others Comfort, and the Benefit of their own Souls. Never∣theless Riches are a mighty Temptation, whether we consider Men as Getting, Possessing, or as Parting with, or Losing of them. 145
• First, In the over-eager Pursuit of Riches Men do run themselves into many grievous Sins. As also into many miserable Snares, so as to be hardly ever able to disentangle themselves but of 'em. For as Restitution is necessary to Peace with God, so it is extreamly diffi∣cult to be willing, or able afterwards to make. 146

• Secondly, And no less Temptations are those subject to, who do possess 'em. In the Pos∣session of Riches, Men are tempted to the highest Offences against God, their Neigh∣bour, and themselves. But lastly, the great Sins of all are occasion'd by a Lothness to part with, and a Fear of losing 'em. 147
• From a lothness to part with Riches, arises Unmercifulness to Men. From the Fear of losing 'em, Apostacy from God. In what sence, and how far Riches are to be re∣nounced. 148
• In general, being they are not Evil in themselves, they are in Cases only to be renounced by us, wherein we cannot without Sin Pursue, Possess, or Retain them. As first, Riches consider'd in the getting, no Man must so put his Heart upon 'em, as to Esteem 'em his cheifest Good and Happiness. Nor must he labour after 'em with immoderate Care, so as to neglect the great Duties of Religion and Devotion. Especially he must beware of Enriching himself by unjust Means. 149
• Particularly not by Sacriledge. Whoever has unjustly gain'd any thing, must renounce it, by making Restitution thereof. Secondly, Riches consider'd in the Possession, are to be renounced, by paring off those Superfluities, which tempt Idleness and Luxury, Pride and Insolence, and an Idolatrous Trust in Riches; and by bestowing it to Pious and Charitable Uses. 150
• And lastly, By suffering the Loss thereof, rather than Apostatize from the Faith 152