A double catechisme one more large, following the order of the common authorized catechisme, and an exposition thereof: now this second time published: the other shorter for the weaker sort: both set forth for the benefit of Christian friends and wel-willers. By Richard Bernard, Master of Arts, and preacher of Gods word at Worsop in Nottingham-shire.

The second part.

Q. Let vs then see, vvhether they haue vsed those meanes, and hovv you haue profited, rehearse the ar∣ticles of your beleefe?

A. I beleeue in God the Father almightie, &c.

Q. VVhat do you chiefly learne out of these ar∣ticles of your Christian faith?

A. 1. J learne to beleeue, that there is a God, to beleeue God, and also in him. 2. That he is but one in substance, yet distinguished into three, the Father, Sonne, and holy Ghost, which distinction is in person, propertie, and manner of working. 3. That this God hath a Church, to which onely he is truly knowne, and by the same sincerely wor∣shipped.

Q Hovv can you be persvvaded that there is a God?

A. 1. By his created workes declaring, 2. by my conscience accusing: 3. by iudgements terri∣fying: 4. by order obserued in all things: 5. by heathen authors consenting: 6. By the Scripture confidently auouching the same.

Q. ƲƲhat is God? vve cannot tell, ther fore tell me vvhat a one he is?

A. A spirituall substance, most holy, and of glorious maiestie, infinite in his being, as euery where present; in wisedome, foreseeing & rightly disposing all things: in power, doing what he list: in iustice, punishing whom he will iustly: and in mercie, to saue whom he pleaseth.

Q. Hovv do you behold and conceiue of this God?

A. Not by any bodily shape, but spiritually, by his word, as he hath therein manifested himselfe, and by his workes, of creation, preseruation and gouerning euery thing, according to his foreknow¦ledge and appointment therein, to his owne glo∣rie.

Q. VVhat beleeue you concerning God the Fa∣ther?

A. That he is God Almightie, in order the first person in the Trinitie, begetting the Sonne from euerlasting, of his whole substance: maker of heauen and earth, men and Angels, and all things else very good, onely by his word, of no∣thing, at the beginning, in sixe dayes, and still by his prouidence preserues the same, for my be∣nefite.

Q. VVhat vvas man especially made of?

A. Man consists of bodie and soule, the first mans bodie was made of the dust of the earth, but our bodies come by generation, and are with his mortall: and both his and all our soules by inspira∣tion, and are immortall.

Q. VVhat estate good man in by creation, and vvhat a one did God make him?

A. In the estate of innocencie, void of all sin, free from any punishment: and was made after

Gods image, that is, holy and righteous; hauing perfect knowledge of God and his will, as much as was needfull for him, and also readinesse of will, in heartie affection, with bodily strength, to fulfill the same: and had withall the rule of all Gods creatures, made for his benefite.

Q. Hovv then came you into this vvretched e∣state?

A. By the fall of Adam and Eue, my first pa∣rents, who wilfully disobeyed God, by the diuels enticement, infidelitie and pride possessing their hearts, and who stood and fell in the roome of all mankind.

Q. Hovv can our soules be sinfull, that come not by propagation, but by inspiration?

A. 1. For that his soule was deputie for all soules of men naturally begotten. 2. Because man sinned, and man, is not man, before body & soule be knit together, which being conioyned, become together, as man, partaker of mans fal & corruptiō

Q. Doth any thing of that image of God remaine yet in vs?

A. Yes: 1. In the mind a certaine generall cor∣rupt knowledge of nature, concerning good and euill, to make vs inexcusable, before God. 2. In the conscience a power to reproue and represse in part vnbridled affections. 3. In will, though a free, yet a weake choice, in euery naturall and ciuill action.

Q. VVhat euils do vve receiue by this fall?

A. 1. In the mind ignorance of heauenly things vnaptnesse to learne them, or to iudge of them a∣right, but apt to learne euill, and to inuent the same. 2. In conscience impurenesse to excuse sin, not to accuse, beeing dead or benummed: and

to accuse for well or ill doing. 3. In will, want of power, to will any true good, but to resist it, and onely to will that which is euill. 4. In affection to hate good, and runne after ill. 5. In bodie fitnesse to begin sinne, by receiuing outward ob∣iects and occasions theteof by the senses, and also to execute the same, when the heart hath concei∣ued it, in word and deed, and this is called Origi∣nall sinne, which is in euery man.

Q. Do all men continue in this sinfull and cursed estate for euer?

A. No: but onely the reprobate, whome God hath not decreed to saue, to manifest his iustice: for the elect, being predestinate to eternall life, are in this world in their appointed time called effectually, through Gods word and his spirit, iu∣stified, and sanctified, and so shall continue, in this estate of grace, to be glorified, for that God will also shew his mercie, and all for his owne glorie.

Q. Are none of the reprobate, euor in the estate of grace and Gods fauour?

A. No verily; though many of them, endued with the common gifts of the spirit, may in out∣ward appearance, for a time, seeme to be of the elect, in the iudgement of the Church.

Q. Can any of the elect then be euer before God, in the state of damnation?

A. No indeed: albeit both before the con∣uersion, and also after they be called, they fal∣ling by infirmitie, and lying a time in their sinne, may appeare in shew, to the Church, to be none of the elect: yet can they not fall away, wholy nor finally.

Q. May not men then liue as they list, sithence he being a reprobate, cannot be saued, or an elect, he can∣not be damned?

A. Not so: for that one elected cannot but vse the meanes, which are ordained for him to walke in, to make his election sure to himselfe: which whoso doth not, cannot be saued.

Q. VVhat beleeue you concerning God the Son?

A. That he is God, the second Person in the Trinitie, Christ Iesus, the onely naturall Sonne begotten of the Father, our Lord, made man, cō∣ceiued and sanctified by the holy Ghost, ioyning two natures into one person, borne, according to the promise, of the Virgin Marie, who perfectly fulfilled the lawe, humbled and suffered vnder Pontius Pylate, was crucified, bearing vpon him Gods curse, and hellish torments, who died and was buried, and being a while held captiue of death in the graue, he was exalted, and victori∣ously rose againe the third day, and is ascended vp into heauen, and there he sits on the right hand of God his Father, hauing all power in hea∣uen and earth to rule and gouerne his Church, where his manhood doth and shall at all times, (though in his Godhead he be present with me e∣uer) remaine, vntill he shall come from thence, to iudge vs all, here on earth, both quicke and dead at the last day: which day cannot be nowe farre off.

Q. VVhy should he neede to be both God and man?

A. That he might be the onely Mediator be∣twixt God and man, to satisfie for sinne, which neither the manhood by deseruing, nor Godhead by dying alone could do.

Q. VVhy is he called Christ?

A. To declare, that he was the promised Mes∣sias, and to signifie his offices, that he was annoin∣ted, not with materiall oyle, but with the gift of

the spirit without measure, to be our King, Priest and Prophet: from which name we are called Christians, and are by him Kings, Priests, and Prophets.

Q. Hovv is Christ a King?

A. He is King, not onely as God, but as hee is the head gouerning the Church, without any generall Vicar vnder him, by his word and spirit immediatly, making lawes, and ordeining Mi∣nisters to the gathering together and preserua∣tion thereof. 2. By destroying Sathan, his An∣gels, vnbeleeuers, idolaters, heretickes, Anti∣christ, and the whole kingdome of darknesse.

Q. Hovv is Christ a priest?

A. 1. By satisfying for all the sinnes of the elect, by his passion and fulfilling of the lawe. 2. For that he maketh prayer continually to God for them.

Q. Hovv is Christ a Prophet?

A. By immediatly reuealing from his Father, his word and meanes of saluation contained in the same.

Q. VƲhy is he called Iesus?

A. To signifie that he is a Sauiour to euery true beleeuer: neither is there any other meanes of ourselues, or by any orher, either in part or whole to obtaine saluation, but onely by him a∣lone.

Q. VVhy is he called Lord?

A. Because we owe all homage and dutie in ioue to him, for our redemption.

Q. ƲƲhat beleeue you concerning the holy Ghost?

A. That he is God the third person in the Tri∣nitie, proceeding from the Father and the Sonne who spake by the Prophets, dwelling in the faith∣full,

sanctifying them in part in this life, working by the word and holy motions, an vtter loathing of sinne, and a heartie loue of righteousnesse, lea∣ding them into all truth, perswading them of Gods fauour, teaching them in prayer, bearing them vp in temptation, quickening, renewing, and increasing his gifts in them: that they may know, beleeue, loue, and do that which is good: which he will perfect fully in the life to come.

Q. VVhy did this God thus make, redeeme, san∣ctifie, and hereto preserue you?

A. That I might prayse his name, in liuing godly, righteously, and soberly, according to all his commandements, in my calling, in all things, whatsoeuer my estate be, in this present world.

Q. VVhat do you beleeue concerning the Church?

A. That it is but one mysticall bodie, whether militant or triumphant, visible or invisible, in hea∣uen, or in earth, being a companie of the Lords elect, holy by Christ, catholike, gathered of the dispersed abroad, and hauing speciall preroga∣tiues aboue the rest of mankind, communion with Christ, and one with another by the bond of the spirit, the forgiuenesse of all sinnes, the ioyfull re∣surrection of the bodie, and life euerlasting, wher∣of I beleeue my selfe to be one, and therfore, that the same things belong also vnto me.

Q. VVhat are the markes of the true Church here on earth?

A. Inwardly faith and loue, outwardly (be∣sides the vncertaine notes, of vniuersalitie, anti∣quitie, and consent) these two: Christs word truly preached, his Sacraments rightly admini∣stred,

whereto adde, faithfull prayer, and holy discipline.

Q. Js the Church of Rome a true Church of Christ?

A. No: but of Antichrist the Pope, the chiefe teacher of the doctrine of diuels.

Q. VVhat reason haue you to disallovv that re∣ligion?

A. For that it is a false religion. I. The author is the diuell. II. The meanes vsed to vphold it, are vnlawfull: 1. deceiued Councels. 2. vnwrit∣ten verities, and forged authors: 3. falsifying the Fathers: 4. corrupting Scripture, by adding thereto. 5. by taking from it, by false interpre∣ting: 6. reteyning the people in ignorance, by forbidding to studie the word, and teaching it in an vnknowne tongue: 7. pretending reuelations, and shewing lying miracles. 8. counterfeit ho∣linesse. 9. bloudie persecution. III. The mat∣ter of their religion is vntruthes, idolatrie, heresie and nouelties inuented by man. IV. The forme in the seruice ridiculous, by foolish gestures: car∣nall, by fleshly pompes and delights, their worship is by hypocrisie. V. The end to aduance men, by worshipping of Saints, and extolling mans po∣wer and merits. VI. The benefite gotten ther∣by is nothing, because it keepes a man in the e∣state of damnation: and alloweth the breach of all the ten Commaundements. 1. To feare God by mens doctrines. 2. To worship Images. 3. Ma∣gicke and coniuring. 4. Idol-seruice. 5. Trea∣son against Christian Princes. 6. Assoyles for murtherers. 7. Stewes, and restraint of mariage. 8. Wages for no lawfull labour, to Masse-mon∣gers, and for deceites. 9. To breake an oath to a Christian made lawfully. 10. That con∣cupiscence

is no sinne. 7. Gods iudgements, against many of the most fierie professours thereof which is neuer seene to happen to zealous and constant professours of the truth.

Q. VVhat must be done to maintaine the Church and to ouerthrovv heresie, that destroyes the founda∣tion, errours, corrupting religion, scismes, breaking the peace of the Church, and vices, stayning our pro∣fession?

A. 1. To cleaue onely to the written word, which is both in time before, and in authoritie a∣boue the Church, to iudge all controuersies in re∣ligion. 2. To call sufficient men and ordaine them Ministers to teach, allowing necessarie main∣tenance; but suffering no insufficient to creepe in, or to abide still: neither the able to liue idlely, by carelesnes, pride, or couetousnesse. 3. That there be a godly order established and peaceably kept of euery one, without giuing offence. 4. That there be a holy and right vse continually of true discipline, to admonish, suspend, and excommu∣nicate obstinate offenders whosoeuer they be.

Q. Are not the articles of your beleefe a prayer?

A. No: but onely a summe of the Gospell: which is one part of Gods word, containing the promises of saluation by Christ, and is also a rule by which I must examine my faith.

Q. VVhat meane you by faith?

A. Not faith to worke miracles, which is past: nor historicall, onely beleeuing that to be true which God saith: nor temporarie, to know, pro∣fesse, and to teach Christ, feare to commit sinne, sorrow after, to make satisfaction, to destroy the wicked, to make many prayers, wishing heauen, and to liue, for a time, in shew honestly, yet out of Christ: but iustifying faith is here meant.

Q. VƲhat is iustifying faith?

A. It is a gracious and true perswasion in my heart, grounded vpon Gods promises concerning Christ, whereby I do apply him and all his benefits to my selfe, being assured, that he is my wisedom, strength, righteousnesse, holinesse, and redemp∣tion, and that what he hath done, it is as well done for me, as for any other: and so is mine, as if my selfe had done it.

Q. Hovv came you by this faith?

A. By the holy Ghost, working the same inward∣ly by the outward ministerie of the Gospell prea∣ched ordinarily, & is by the same word, Sacramēts, and Prayer, confirmed, continued, and increased.

Q. VVhat prosite reape you by this beleefe?

A. I a wretched sinner in my selfe, being par∣doned of sinne, and Christ giuen to me; am in him the adopted sonne of God, and righteous be∣fore him, my heart purged, my conscience quie∣ted, my imperfect workes do please him, all cros∣ses are for comfort and further to saluation: holy Angels tend vpon me, heauen is mine inheritance I am set at libertie from the curse of the lawe, Sa∣than, the world, and fleshly lusts, without feare of death, damnation, and hell fire.

Q. Hath euery one this faith, and so these be∣nefites?

A. No: but onely such as shewe repentance, the fruite of faith.

Q. ƲƲhat is repentance?

A. It is a true turning of my mind, will, and heart, wholly from the world, the flesh and di∣uell, vnto God, with full purpose to attend care∣fully to the counsell of his word and spirit, and through the whole course of my life, readily and constantly endeauour to follow the same.

Q. VVhat are the true tokens of this true repen∣tance?

A. 1. A continuall striuing of the flesh and spirit. 2. A hatred of my former vanities, auoy∣ding occasion, companie, counsell, or example to ill, with loue vnfained to the contrarie. 3. In∣crease of peace in conscience: with comfort in af∣fection for righteousnesse sake. 4. A ioyfull ex∣pecting and wishing Christs comming to iudge∣ment.

Q. May not a man that truly repenteth, fall af∣tervvards?

A. Yes indeed, and into the same sinne, or some other.

Q. Hovv then may a man be persvvaded, that his repentance vvas then true before?

A. 1. If this be of infirmitie, feeling before, and in the committing a dislike thereof: for after true repentance sinne is neuer wholy committed. 2. If that Godly sorrow follow, which is not ei∣ther for earthly shame, temporall punishments, hel∣lish torments, or losse of heauen: but for displea∣sing God so mercifull a Father: and this is called renewed repentance.

Q. Hovv should this appeare to be true?

A. 1. By an vtter loathing and condemning my selfe for the sinne newly committed, with desire and perswasion of pardon. 2. A godly anger & burning zeale against my selfe, with taking re∣uenge, vowing and practising strictly the contrary vertue for offending. 3. A watchfull care and continuall feare, lest I fall afterwards at any time againe into the same.

Q. VVhat may comfort a troubled conscience?

A. These things: 1. That God can pardon a∣ny sinne. 2. That he will by promise made, par∣don

euery penitent. 3. That he which feeleth a true desire to leaue sinne, and to please God; is bound to beleeue his sinnes are both pardonable and pardoned. 4. That doubting of saluation, with feare to offend God, is a signe of saluation. 5. No condemnation to such as are in Christ, and there∣fore their sinnes cannot damne them. 6. Iustifica∣tion must not be iudged after sanctification, there is no perfection here, and the best children of God haue grieuously fallen, and haue felt this sting of conscience. 7. The assurance of salua∣tion must not be iudged as men feele assurance in affliction, but by the stabilitie of Gods promises, from former comforts and tokens of grace, but in trouble from present desires onely.