A Brief and Perspicuous MANUDUCTION TO Practical Divinity, By way of Question and Answer: Wherein The chief Principles of Religion are so explained as to infer a good life from them.  If ye know these things, happy are ye if ye do them. Joh. 13.17. 
Restat, ut his Ego me ipse regam solerque Elementis.  
Sunt certa piacula, quae te Ter purè lecto poterunt recreare libello.  Horat. Ep. 1. 
London, Printed by J. R. for Henry Eversden, under the Crown Tavern in West-Smithfield, next Duck-lane end, 1670.   

Courteous Reader,  
THe method of the ensuing Manuduction to the understanding practice of true Religion, is so undoubtedly useful that it needs no other recommendation than the naked description of it.  
It leads us first to the profitable knowledge of ourselves, and thereby 2. of God who made us, with the end for which he made us, and so on 3. to the revelation of his mind and wit in the Holy Scriptures, directing us to that end, wherein 4. we learn more dictinctly the state of Man; 1. as created, and 2. fallen, and 3. restored by Jesus Christ; who this Jesus Christ is, what he hath done for us, what benefits we may expect from him, and by him; what conditions are to be observed by us for the obtaining of those benefits; what help must enable us, and what means we must use in order to the right discharge of those conditions; and lastly, how severe a penalty we incur by a careless and contemptuous neglect of those mean● and conditions.  
The propounding of which things by way of question and answer in a plain and familiar dress, may add much benefit to the ignorant, and render the attention to each particular more deliberate. I have nothing to superadd, unless it be to tell thee that the first draught and platform of this Catechism is known to have been marked out in most of its greater lines by a Learned and Reverend man now with God, and then to pray, that as it is here finished, filled up, and exposed to thy view, it may prove (as 'tis intended) an effectual advancement of thy progress in a well-grounded faith and piety, and so conduct thee at last to that eternal happiness which is the undoubted reward of a Godly and Christian life. This now, Courteous Reader, is the unfeigned wish of  
Thy devoted friend and servant in our common Saviour B. C.   

A Manuduction to Practical Divinity.  
Q. WHat art thou, O man? 
The natural knowledge of ourselves.   
A. I am a reasonable creature.  
Q. What mean you when you say you are reasonable?  
A. I mean, that I am above a beast, 
Reasonable.  and have something within me more noble than my body, whereby I am enabled to act with understanding and choice, knowing what I do, and why.  
Q. I desire to see all along, how your knowledge leads to practice; tell me therefore, What learn you from your being reasonable?  
A. I learn, never to attempt or do any thing unworthy of myself, and of which I cannot give a good reason or account to myself or others.  
Q. You said you was a creature, wh●● mean you by that?  
A. 
Creature.  I mean, that I once was not, w●● made, and am preserved by another, 〈◊〉 that I derived my being from, and hold 〈◊〉 of another.  
Q. What learn you hence?  
A. I learn, that I ought to live constantly in dependence upon and acknowledgement of him that made and maintains me.  
Q. Who is it that made and preserus you?  
A. God.  
Q What is God? 
Of God in his nature and attributes.   
A. The most perfect Being and Fountain of all other things.  
Q. But what more particular description can you give me of him?  
A. God is a Being wholly spiritual [and therein above myself who am spir●● and body] most good and gracious, mo●● holy, most wise, most powerful, eternal an● infinite in all perfections [and therein above all spirits.]  
Q. That I may see you understand yourself in what you have now spoken, an● say not things by rote only, as many do, 〈◊〉 shall examine you briefly about the part of this description, and first tell me, God 〈◊〉 a Being wholly spiritual, 
Spirit.  what mean ●ou by that?  
A. I mean, that he hath no flesh and ●ones, as I have, nor can he be seen or perceived by bodily sense; nor can I make or imagine any thing like him, but my best conception of his nature is that which I have of a spirit.  
Q. Why, what do you conceive a Spirit to be?  
A. A being endued with understanding will, and active power.  
Q. But whence do you gather, that God is, since your senses are not able to show him unto you?  
A. 
Being.  From those sensible effects of his invisible being, which could never be without him, and have produced in all men's consciences [not monstrously depraved by ignorance and vice] the like belief of his being. My senses give the same witness to the being of God, as they do to that of my own soul or spirit.  
Q. Well, you have acknowledged a God, and told me that he is a Spirit; what learn you hence?  
A. I learn from this confession, that I am bound to worship him, and to worship him in and with my spirit, as we as outward man, and that it is not lawful [being not possible indeed] to fram a picture or bodily image of him.  
Q. You have satisfied me in some measure about the divine nature, I now com● to inquire into those excellent properties which you ascribed unto God, the better to difference and distinguish him from others spirits, and first you said he was most good and gracious; 
Most good and gracious.  What mean you by that?  
A. I mean that he is most freely ready to do all acts of goodness, compassion, mercy and love.  
Q. What learn you hence?  
A. I learn to expect from his grace and bounty, whatsoever is either needful or convenient for me.  
Q. You said secondly, God was most holy; 
Most holy.  What mean you by that?  
A. I mean, that he is altogether separate from sin [without sin] and universally righteous; an hater of sin and lover of righteousness, so that he neither can or will do any evil himself, nor approve it in any other.  
Q. What learn you hence?  
A. I learn, never to imagine, that his Grace will allow or countenance me in sin; and never to hope, that I shall please him without holiness.  
Q. You said thirdly, 
Most Wise.  God was most wise; What mean you by that?  
A. I mean that he hath a complete knowledge of all things, and skill to do all things according thereto.  
Q. What learn you hence?  
A. To do all things as in his sight, who knoweth all things, and begging direction from him to rest satisfied with his wise disposal in all things.  
Q. You said fourthly, 
Most Powerful  God was most powerful; What mean you by that?  
A. I mean, that he is Almighty, and can do all things that agree with his wisdom and holiness, all things the doing whereof importeth any thing of goodness or perfection; whatsoever he will and how he will, nay more than he wills to do or hath yet actually done.  
Q. What learn you hence?  
A. I learn to trust and fear him above all creatures [good Angels, Devils, or Men] which are at his beck and subject to his power, being confident that which he hath promised or threatened shall be certainly fulfilled, though it seem impossible to flesh and blood.  
Q. 
Eternal.  You said fifthly, God was eternal, what mean you by that?  
A. I mean, that he hath neither beginning of being nor end of continuance.  
Q. What learn you from hence?  
A. I learn to reverence him as the most Ancient of days, and the only author of eternal rewards or punishments.  
Q. 
Infinite in all perfections.  You added lastly, God was infinite in all perfections; What mean you by that?  
A. I mean, that no imperfection ought at any time to be ascribed unto him or affirmed of him, but all perfections in the highest degree we can conceive of, and beyond what we can conceive without measure or limits.  
Q. What learn you hence?  
A. Never to admit any low or unworthy thoughts of God, and when I have the highest, then to remember, I know him best, when I admire him most devoutly.  
Q. 
The end for which God made us.  You have already told me, you were made, and that God was your maker, whom you have well described to me; Tell me now further, for what end did God make you?  
A. That by faithful service to him I might be happy in the enjoyment of his presence and favour.  
Q. What learn you hence?  
A. Carefully to perform my duty towards him, and never to seek happiness, in worldly pleasures or profits, or any thing below or without him.  
Q You were made, you say, 
Our chief rule in order to that end, H. Scripture.  to serve God, but how will he be served?  
A. According to his will, revealed principally in the Holy Scriptures, which are the Word of God, [that is the declaration of his mind] and contain in them all those supernatural truths we are obliged to know, believe, and practise in order to eternal happiness.  
Q. Why believe you the Holy Scriptures of the Old and New Testament to be the Word of God, that is, as you intimated, the inspired and infallible revelation of his mind and will?  
A. The agreeing testimony of the Church of God first recommends them unto me for such, which I have no reason to gainsay, oppose, or doubt of, but on the contrary much reason to give credit to: and Then the incomparable excellency and harmony of the truths therein revealed confirm me in this good belief; which motives lastly, by the inward operation of the sacred spirit, grow up into the certainty and assurance of divine persuasion.  
Q. What learn you from hence?  
A. I learn thankfully to embrace and value them as such, and with reverence, fidelity, care and diligence, to read, search, study, apply, and improve them accordingly.  
Q. That I may perceive your proficiency in the perusal of these sacred Oracles, let me hear what they teach you concerning Man, which you have not yet told me of.  
A. 
The Scripture account of man's primitive estate by creation.  They do in the first place give the history of the Creation of the World by God in the space of six days out of nothing, and therein of Adam the first man.  
Q. How was Adam the first man created?  
A. God made him upright in his own image and likeness, and placed him in Paradise, as Lord over the Creation.  
Q. What learn you hence?  
A. To admire God's Wisdom, Power and Goodness, in making the World and Man in it, in such an excellent estate.  
Q. 
Of man's fall by sin.  Did Adam always continue in the happy estate wherein God made him?  
A. No: he grossly disobeyed God's command in eating the forbidden fruit [as is more largely declared in the book of Genesis] and so fell from it by his voluntary disobedience.  
Q. What learn you hence?  
A. Never to charge God foolishly with man's sin, but condemn him only, whose misbehaviour was unworthy towards God, and cruel both to himself and his posterity.  
Q. What was the state into which he fell?  
A. A state of sin and misery.  
Q. And what, I pray, is the condition wherein you, and the rest of his posterity are left by him?  
A. Mine and every man's [naturally descended from him] is the same. The covenant being broken, which gave assurance of immortal life and bliss, we are under the same curse; and we find within ourselves lust conceiving and bringing forth sin, which finished bringeth forth death.  
Q. What learn you hence?  
A. I learn to bewail this sad and lamentable condition, into which I am plunged, and from which I am not able to deliver myself.  
Q. O wretched man that thou art, who can, or will deliver thee?  
A. 
Of the means of man's recovery by Jesus Christ.  I thank God through Jesus Christ, the Saviour of the world, whom he out of his love to lapsed and lost man hath provided.  
Q. Who is this Jesus Christ the Saviour?  
A. 
Who he is.  God and man, or God manifested in the flesh. The eternal Son of God before all time wonderfully conceived and born of the B. Virgin Mary in the fullness of time.  
Q. How do you conceive of the union of the divine and humane nature [the Godhead and manhood] in Christ?  
A. As the reasonable soul and flesh is one man, so God and man is one Christ.  
Q. What learn you hence?  
A. I learn to be much encouraged, notwithstanding my sad and deplorable condition, since my Saviour being both God and man, is able and willing to help me.  
Q. 
What he did.  What hath Jesus Christ done for you?  
A. He perfectly revealed the will of God concerning man's duty and way to happiness. He lived an innocent, holy, and exemplary, yet a miserable life, and died a sacrifice for our sins upon the cross; was buried and continued among the dead till the third day, wherein he arose out of the grave, and [having showed himself alive after his passion by many infallible proofs forty days on earth] he ascended visibly into heaven, from whence he sent down the Holy Ghost in cloven tongues as of fire, upon his Apostles, and where He ever lives in glory to make intercession for, and bless us by turning us from our iniquities, a royal priest for ever after the order of Melchisedech, [who was both King and Priest.]  
Q. What learn you hence?  
A. I learn steadfastly to believe and cheerfully to obey him; yea, and willingly to part with every thing for his sake, who gave his life for me in a painful, shameful, and accursed death, and is still mindful of me in his Glory. 
What is to be hoped for from & through him.   
Q. What good do you hope for and expect from and through this Saviour?  
A. From and through him I look fo● the supply of all my wants, the cure o● all my griefs, the satisfaction of all my desires; especially, the forgiveness o● my sins, reconciliation to God's favour sanctification of my corrupted nature, and everlasting salvation and blessedness.  
Q. What learn you hence?  
A. In no case to entertain any despairing thoughts.  
Q. 
Upon what terms and conditions.  But, since these great things are not the lot and portion of all men, how must you address yourself to God, for obtaining the mercies and benefits you hope for by Jesus Christ?  
A. I must address myself to God first with a deep sense of my own unworthiness, unfeignedly repenting that ever I sinned against him: Secondly, with a firm belief notwithstanding of his abundant, though undeserved goodness, humbly by faith in Christ, depending on, and expecting from his free grace: And Thirdly, with a full purpose of heart, resolving and endeavouring for the future to walk before him in newness of life all my days. That is, in the posture of a truly penitent and reforming believer.  
Q. By your answer I perceive you grant an absolute necessity of repentance, faith and newness of life, in all ●hat expect saving benefit from Christ; 
Repentance  first, therefore what is repentance?  
A. Such a godly sorrow for sin, as worketh hatred, confession and forsaking of it; that is, what in us lieth the undoing of the evil we have done.  
Q. What is faith in Christ? 
Faith in Christ.   
A. Such an hearty persuasion that he is the Saviour, [the Messiah foretold and promised in the old Testament] That what he hath said, and what is said of him in the Gospel is true and worthy of all acceptation, as thereupon to embrace his commands, fear his threaten, and trust him for the performance of all his promises.  
Q. Have you no summary of those Articles you are to profess the belief of?  
A. Yes, the Creed commonly called the Apostles.  
Q. What is Newness of Life?  
A. It consists in denying ungodliness and worldly lusts, and living soberly, righteously and godlily.  
Q. When may you be said to love so berly?  
A. 
Soberly.  When in all things I live temperately and chastely, moderating all unruly passions and appetites; bridling my tongue and guarding my outward senses.  
Q. When may you be said to live righteously?  
A. 
Righteously  When in all my deal I do to others as I would be done by myself, and offer not that to another, which, if I were in his place and state, I should certainly refuse to suffer.  
Q. When may you be said to live godlily?  
A. 
Godlily.  When in my whole conversation I behave myself towards God as my Creator, preserver and redeemer in a sedulous discharge of the several and respective acts of gratitude, obedience and devotion.  
Q. Have you no summary or abstract of those laws and commands which require and direct you to this sober, righteous and godly life?  
A. Yes, the Decalogue, or Ten Commandments, with the Abridgement of them in those two great Commandments; Thou shalt love the Lord thy God with all thy heart, and soul, and strength, and mind, and thou shalt love thy neighbour as thyself; and the sermon of Christ in the mount, contained in the fifth, sixth and seventh chapters of St. Matthews Gospel.  
Q. You told me, I remember, that you must resolve and endeavour to walk before God in newness of life [all your days] what mean you by those last words?  
A. I mean, 
Perseverance.  that I must persevere and hold on in well doing unto the end; because if I draw back and apostatise, God's soul will have no pleasure in me.  
Q. I hope now, 
What help must enable us to discharge those conditions.  you intent to practise according to all this; but are you able of yourself?  
A. No, I am not of myself sufficient to think a good thought.  
Q. Who or what then must enable you?  
A. God's blessed and H. Spirit which he hath promised to that purpose.  
Q. You say the H. Spirit must enable you; are you then idly to sit still and do nothing?  
A. No, I am therefore to work out my salvation with fear and trembling because God worketh in me to will and 〈◊〉 do of his good pleasure.  
Q. what means hath God appoint you to make use of in order to the communication of his Grace and influence? 
What means we must use.   
A. These following: First, reading hearing and meditating on the word o● God, which is the power of God unto salvation. Secondly, serious and frequent consideration of my own actions, and of all God's providences to myself and others. Thirdly, watchfulness. Fourthly, Prayer. Fifthly, Religious fasting; and Lastly, the use of the Holy Sacraments.  
Q. 
Reading of the holy Scriputures.  What good Rules do you observe in your reading of the Word of God, that you may understand it aright, and not wrest and abuse it, as many do unto their destruction?  
A. I have learned such as these; First, not to come prepossessed and prejudiced, but with an honest desire to be informed thence, and so take the sense ingenuously from the holy Scripture rather than bring and fasten any other to it by my own fancy and imagination. To read with an intent to enrich my soul with wholesome and divine knowledge rather than to stuff my memory with Scripture-phrases. 2. Diligently to consider of the scope and circumstances of the sacred text, the occasion of the discourse, the coherence before and after, the persons, the times, etc. 3. Heedfully to compare one place of holy Scripture with another, prophecies with their accomplishments, obscurer texts with the more clear, and plain, and full; That which toucheth a matter incidentally, and on the by with that which handles it intentionally and with design; but never to strain any single text against the manifest analogy of the rest. 4. So far as I am able to consult the original languages, or take with me the opinion of the best learned and judicious. 5. To charge myself with a conscientious practice according to the matters that are plain and certain (as the most necessary points of faith and life) but where I have not sufficient evidence to continue a while in suspense and doubt, rather than take up an opinion rashly. Lastly, modestly to distrust my own understanding, and next to the holy Scripture itself to value the consentient testimony and authority of the Bishops and Pastors of the holy Primitive Church, and that Church in particular whereof 〈◊〉 am a member, as a guide and direction far to be preferred before the sentence of any private man whatsoever. Thu● am I to inquire the law of the Priest's mouth whose lips are to preserve knowledge and to have recourse to God's Minister (as the Eunuch to Philip for the resolution of doubts and scruples.  
Q. 
Hearing the Word,  What instructions are you principled with about hearing the Word preached?  
A. Such as these: 1. To suspect their Doctrine who preach without being sent, and enter upon that weighty office without the call and ordination, and licence of the Governors of the Christian Church empowered thereunto. 2. Diligently to attend unto the substance of what is delivered rather than to the person; the Oratory, Wit, or Phrases. 3. To attribute so much to the authority of God's Ministers, as to give belief and obedience to their declarations and directions, where I have not assurance or strong grounds at least, moving me to the contrary. 4. Faithfully to apply the things spoken in the name of God unto myself, and afterwards to call them again to remembrance, and chew upon them, and treasure them up in mind, that I may cleanse my ways by taking heed unto them accordingly. And to this purpose Lastly, To look upon the word preached as good seed sown in order to my return of a proportionable crop, and therefore to take heed that the soil of my heart be prepared aright for the receiving, rooting and cherishing of it until harvest.  
Q. 
Consideration of our own do  What course are you to take in the consideration of your own do?  
A. I am impartially to reflect upon my thoughts and affections, words, and ways; to lay them to the rule of God's holy and righteous laws, and so to pass censure and judgement on them as to their quality, good or evil.  
Q. 
And God's Providences.  What is the result of your observance of God's Providences to yourself and others?  
A. Not to determine by them nakedly the goodness or badness of principles and practices which the rules of right do not approve or condemn; but on the one hand by God's mercies and benefits to be provoked to serve him with alacrity and gladness of heart; and on the other hand by his judgements for sin to be deterred from it; and by all his afflictions and chastisements to be humble● under his rod into a patiented submission an● resignation to his disposal, mortified to this uncertain and troublesome world, and the things thereof, and fitted for a better.  
Q. 
Watchfulness.  What is Christian watchfulness?  
A. The keeping of our thoughts in a wakeful posture, lest temptations unto sin surprise us at any time unawares, or the good motions of the holy Spirit pass unobserved and so unimproved by us.  
Q. 
Prayer.  What is acceptible Prayer?  
A. The sincere and fervent utterance of good desires, penitent confessions, and thankful acknowledgements to God with faith and reverence.  
Q. What pattern and rule have you to pray by?  
A. That perfect form of prayer which our blessed Saviour taught his disciples, called the Lords Prayer.  
Q. What other particular direction have you?  
A. To offer up my prayers to God in the prevailing name of Jesus Christ, looking for acceptance through him alone.  
Q. But how then is the Lords Prayer a perfect Form to you since there is no mention of the name of Jesus Christ in it?  
A. I do most effectually pray in the name of Jesus Christ, when I prefer those very petitions to the Father, which He [my Advocate] hath penned for me.  
Q. 
Fasting.  What is Fasting in the Religious sense of the Word?  
A. The moderate chast●ing and afflicting ourselves by voluntary abstinence from meat and drink, and bodily pleasures for religion sake.  
Q. Why add you Fasting unto Prayer?  
A. First, because it is a fitting expression both of our deep humiliation, [acknowledging ourselves unworthy to be sustained any longer in life] and of our zealous desires of the things we ask of God [preferring them before our daily food:] and secondly, because it is also a sitting means to elevate our minds in Prayer, and to subdue the flesh unto the Spirit.  
Q. 
The H. Saeraments.  What mean you by the Sacraments?  
A. I mean those two sacred rites an● ordinances of the new Testament, Baptism, and the Lords Supper, prescribe● by Christ, as the visible marks and badge of our Christian profession, outward sign and seals of the Gospel Covenant, an● real pledges and conveyances as well a pertinent and sensible representations o● spiritual grace, where they are order●● administered and received.  
Q. 
Baptism.  What is Baptism?  
A. The Institution of Christ for the first admission of his disciples by his Ministers washing the party with water in the name of the Father, Son, and Holy Ghost.  
Q. 
In the name of the sacred Trinity.  What means that phrase [in the name] which I have heard some read from the Greek [into the name of the Father, Son, and Holy Ghost?]  
A. Not only that the person is baptised by authority, and commission derived from the Father, Son, and Holy Ghost, but principally and chief, that He is now devoted a disciple [and so engaged to the perpetual acknowledgement, belief and obedience] of this sacred Trinity, God the Father, God the Son, and God the H. Ghost, which three are yet but one God.  
Q. But of what use may your Baptism be to you, since you was baptised in your infancy?  
A. Besides the benefit of regenerating and preventing grace then received, [for which I own hearty thanks to Almighty God] the consideration of it provokes me to newness of life several ways. First, because outward washing signifies and betokens purity. Secondly, because my being baptised in [or into] that blessed name, engageth me to own his doctrine, and keep his laws. Thirdly, when I remember my Christian name was then given unto me, and that I was as soon devoted unto God as of any name in the world, I cannot but deem it a reproach to my good name should I do otherwise: And Lastly, The solemn vow and promise then made by my sureties, which I have since taken upon myself, requires as much of me.  
Q. 
The Baptismal Vow.  What is that solemn vow and promise you speak of?  
A. It consists of these three branches: First, that I should renounce the Devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh. Secondly, that I should believe all the Articles of the Christian faith; And Thirdly, that I should keep Gods holy will and commandments, and walk in the same all the days of my life: And I am taught, that the grounded hopes of each adult Christian● blessedness depend upon the sincere observance of these three points, which were the express clauses of his indentures sealed at his entrance upon the profession of Christianity.  
Q. 
The Lord's Supper.  What is the Lords Supper?  
A. It is according to Christ's institution, bread consecrated, broken and eaten; wine consecrated, poured forth and drank in an holy Communion for a resemblance of Christ, whose body was broken with torments for us, and blood shed for the remission of our sins. It is the Christian Lovefeast upon the memorial of the sacrifice of the body and blood of Christ.  
Q. What intent you by the word [consecrated] applied to the Bread and Wine?  
A. As much as if I had said, sanctified, set apart, and blessed with prayer, and the words of institution by a person ordained thereunto.  
Q. How is this Sacrament useful to provoke you unto newness of life?  
A. Besides the secret influence and blessing of God accompanying of this Ordinance, whilst the evil of sin [for which Christ died] and the love of Christ crucified is herein set before my eyes, I am constrained to hate sin [the cause of his death] and to love and live to him [who died for me] embracing all men with an hearty charity [for whom he died] and those in particular, who with me commemorate his death.  
Q. I pray God, that whensoever you receive, you may, but do all men reap this benefit thereby?  
A. No, they cannot, who 1. understand not the ends of Christ's death, and this memorial of it; Nor they 2. who desire not to enjoy them, nor they 3. who prepare not themselves for coming worthily to the Sacrament.  
Q. 
What preparation required to it.  How are you to prepare yourself for this Sacrament?  
A. The Apostle St. Paul saith, Let a man examine himself, and so let him eat of that bread, and drink of that cup.  
Q. 
Self-examination.  What is that self-examination recommended by the Apostle?  
A. The word imports 1. To tr● and prove; and 2. thereupon to allo● and approve; So that every communicant is hereby admonished, beforehand to make a diligent scrutiny and enquiry into himself, and pass a judgement of approbation and allowance of himself.  
Q. But in what particulars ought h● thus to examine himself?  
A. In these two; 1. as to the common qualifications of a Christian; 2. as to the more immediate qualifications of a Communicant; that is, Whether he be a Christian filty disposed for the worthy partaking of this blessed Sacrament.  
Q What are the Qualifications of a Christian? 
1. As to the qualifications of a Christian.   
A. Supposing him to be already engrafted into Christ, and admitted into his Church by Baptism, That which bespeaks him a Christian is 1. Competent Knowledge, and 2. Pious Resolutions directed thereby.  
Q. What mean you by this Competent Knowledge?  
A. I mean the knowledge in some measure of truths necessary to salvation, such as, the divine commands, whereby he ought to rule his life; the Articles of the Christian faith, which he must believe; the nature, design, and use of the Sacraments, and the way of obtaining divine aid and assistance by Prayer, with the sacred vow upon him to direct his practice accordingly, which are the main branches of our Church Catechism.  
Q. What are the pious resolutions you spoke of?  
A. Such sincere and hearty purposes as are professed by us in answer to that question of our Church Catechism, Dost thou not think that thou art bound to believe and do as thy Godfathers and Godmothers promised for thee?  
Q. Let me hear how you paraphrase upon that answer, which you refer me to.  
A. Thus: I do verily think and judge, that I am indispensably bound to make good my baptismal vow, and I engage by God's help for the performance of it; [so I will] and this I do, not as one constrained thereto by any unworthy motives, but as sensible that this is my great privilege, with thanksgiving to our heavenly Father [that he hath ca●led me to this state of salvation by Jes●● Christ] that he admits me upon so equ●● and easy terms to the hope and expectation of eternal bliss and glory; and ye● knowing how insufficient I am of m● self for the discharge of this my vow resolution and promise, I pray unto G●● to give me his grace, that I may continue in the same unto my life's end.  
Q. I am satisfied in the description you have given me of a Christian, by this competent knowledge and pious resolutions; nor do I know what more ca● reasonably be required to bespeak a ma● such to the charity of others than this profession, we have been trained up unto by our Church Catechism; which good profession every one is supposed publicly to have made at his confirmation, or at leastwise ready and desirous so to do, 
●. As to the more immediate qualifications of a worthy Communicant.  before he be admitted to the Holy Communion: But tell me now, What are the more immediate qualifications of a worthy Communicant?  
A. They also are plainly and usefully set down in the last answer of our Church Catechism to be these four; 1. A true repentance of all his former sins, with a steadfast purpose to lead a new ●ife; that is, A sense of sorrow for, confession and relinquishment of his most be●oved sins, in order unto which must necessarily be presupposed a serious compare of his thoughts, affections, words and ways with God's commands and laws, that ●he may know his sins, and the aggravations of them. 2. A lively faith in God's mercy through Christ, viz. upon the account of his alsufficient sacrifice and oblation made for Sin: Faith, and that Faith lively, that is, active and working, for faith without works is dead. 3. A thankful remembrance of Christ's death; of his manifold sufferings for us, and the love whence they proceeded, and the fruits and benefits arising to us from and by them, which will inflame our gratitude to Christ again. And 4. Charity with all men. Love without dissimulation: the charity of forgiveness, where others have offended us; and seeking reconciliation, where we have offended others. The charity of good will and prayer for our very enemies, but much more brotherly love to those that communicate with us, and the charity of alms and offerings for the relief of the needs and necessities of the poor. Th● are the graces which we are especia●● to excite and actuate, in order to 〈◊〉 effectual and worthy participation of t●● Lords Supper.  
Q. Well, you have run through t●● chief of those good means we are to expect the blessing of God, 
The danger and penalty of a careless and contemptuous neglect of these means  and grace his Spirit in the use of, but what now you should neglect these means, and grieve and quench the Spirit?  
A. I show that I woefully undervalue all that Christ hath done and suffered fo● me, and provoke God to bring on me 〈◊〉 greater measure of his wrath for this my ingratitude and contempt, than if I had never heard of a Saviour.  
Q. Do you then believe God wil● bring this wrath on you, if you thus behave yourself?  
A. Yes, I verily believe, God hath appointed a day, 
Of future Judgement, Heaven and Hell.  wherein he will judge the world in righteousness by this very Saviour, before whose tribunal we must all appear, and who will render to every man according to what he hath done in the body whether it be good or evil.  
Q. What shall be the condition of all men in and after that great day of judgement?  
A. To them who by patiented continuance ●n well-doing seek for glory, God will give ●ternal life, the heavenly inheritance of never-ending and unspeakable bliss; but ●o them who obey not the truth and live in enrighteousness, tribulation and anguish, indignation and wrath, the worm that dirth not, and torments intolerable, the portion of every soul that doth evil. Then shall the wicked go away into everlasting punishment, but the righteous into life eternal.  
Q. Seeing we Christians do all profess to believe these things, 
The Conclusion.  what manner of persons ought we to be?  
A. We ought to live in all holy conversation and godliness, being diligent that we may be found of God in peace without spot and blameless, growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ: To whom with the Father and H. Spirit be glory, as is due, both now and for ever, Amen, Amen.   
Blessed is that Servant whom his Lord when he cometh shall find so doing, but that servant which knew his Lords will and prepared not himself, neither did according to his will, shall be beaten with many stripes. Luke 12.43, 47. The end of the Commandment charity out of a pure heart, and of good conscience, and of faith unfeigned from which some having swerved ha●● turned aside unto vain jangling, 1 Tim. 〈◊〉 5, 6. This is a faithful saying, and the things I will that thou affirm constantly that they which have believed in Go● might be careful to maintain goo● works. These things are good and profitable unto men. But avoid foolish questions, and genealogies, and contentions and stir about the law, for they ar● unprofitable and vain. Tit. 3.8, 9 Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom. But if you have bitter envying and strife in your hearts, glory not, and lie not against the truth. James 3.13, 14. Let us hold fast the profession of our faith, without wavering, for he is faithful that hath promised, and let us consider one another to provoke unto love and good works, Heb. 10.23, 24. Giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity: For if these things be in you, ●nd abound, they make you that you shall be neither barren nor unfruitful in ●he knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath for gotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure, for if ye do these things ye shall never fall; for so an entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. Wherefore I will not be negligent to put you always in remembrance of these things though ye know them, and be established in the present truth. Yea, I think it meet as long as I am in this tabernacle to stir you up by putting you in rmembrance, knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me. Moreover I will endeavour that you may be able after my decease to have these things always in remembrance, 2 Pet. 1.5. to 〈◊〉 Yet therefore, beloved, seeing y● know these things before, beware les● ye also being led away with the erro● of the wicked, fall from your own steadfastness, but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever, Amen. ch●p. 3.17, 18. Little children, let no man deceive you, he that doth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil, for the devil sinneth from the beginning. For this purpose the Son of God was manifest that he might destroy the works of the devil. 1 Joh 3.7, 8. The grace of God that bringeth salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, rigteously and godly in this present world, looking for that blessed hope, and that glorious appearing of the great God, and our Saviour Jesus Christ, who gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, Tit. 2.11, 14. Blessed are they that do his commandments, ●hat they may have right to the tree of life, and may enter in thorough the gates into the City, Rev. 22.14. 
PRevent us O Lord in all our do, with thy most gracious favour, and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy holy Name, and finally by thy mercy obtain everlasting life, through Jesus Christ our Lord. Amen.  
O Almighty Lord and everlasting God, vouchsafe, we beseech thee, to direct, sanctify, and govern both our hearts and bodies in the ways of thy laws and works of thy commandments, that through thy most mighty protection both here and ever, we may be preserved in body and soul, through our Lord and Saviour Jesus Christ. Amen.  
ALmighty God who hast given thine only Son to be unto us both a sacrifice for sin, and also an example of godly life, give us grace that we may always most thankfully receive that his inestimable benefit, and also daily endeavour to follow the blessed steps of his most holy life, through the same Jesus Christ our Lord. Amen.  
ALmighty God, who showest to them that be in error the light of thy truth, to the intent that they may turn into the way of righteousness; grant unto all them that are admitted into the fellowship of Christ's Religion, that they 〈◊〉 eschew those things that are contrary to 〈◊〉 profession; and follow all such things as a … … agreeable to the same, through our Lord 〈◊〉 Christ. Amen.  
BLessed Lord, who hast caused all holy S … tures to be written for our learning, g … that we may in such wise hear them, read, 〈◊〉 learn, and inwardly digest them, that by pat … and comfort of thy holy Word, we may emb … and ever hold fast the blessed hope of everlas … life, which thou hast given us in our Savi … Jesus Christ. Amen.  
The End.   

The Stationer's Advertisement to the Reader.  
THere is a most useful Tract now in the P … from the same Author, explaining the genu … meaning and rational equity of that comprehen … rule of righteousness [Do as you would be done by ● and applying of it to particular states and cases 〈◊〉 life, in order to the cure of many misdemeanours prevailing among us.  
Newly printed, the third and fourth part of T … Friendly Debate.