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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01712	A catechisme conteining the summe of Christian religion, giuing a most excellent light to all those that seek to enter the path-way to saluation: Newlie set foorth by G.G. Preacher of Gods word at Malden in Essex	Gifford, George, d. 1620.	1583 (1583)	STC 11848; ESTC S114965	69,171	182

all be saued by Christ A. All that beleeue in him shal be saued b Ioh. 3.15 those whiche doe not beleeue in him are alreadye condemned because they beleeue not the testimony which God giueth of his sonn c Iohn 3.18 Q. What doe the names signifie in our tongue A. Iesus is a Sauiour and Christe is annoynted For he alone doth saue vs from our sinnes and hee is our annoynted king Prophet and Priest Q. Is euery one which confesseth that Iesus Christe is come in the flesh of god A. Euery one which doth rightly confesse him is of God And S. Iohn saieth that euery spirite which confesseth that Iesus Christ is come in the flesh is of God d. 1. Iohn 4.2 Q. Then it doth seeme that euerye man which dooth beleeue that Iesus is Christ is of God and shall be saued A. This needeth exposition where S. Iohn saith that euerye spirite which confesseth that Iesus Christ is come in the flesh it is the doctrine which he calleth the spirit not the men for that doctrine which doth set forth Christ is of god although the man which vttereth it should be a reprobate And where he speaketh of the men and saith that euery one which beleueth that Iesus is the Christ is borne of God e 1. Iohn 5.1 He speaketh of a far other thing then a bare opinion Q. Doe yee then confesse that the doctrine of the Papistes is of God for they confesse Iesus Christ A. So farre as the doctrine of the Papistes or any other do confesse Iesus Christ so farre it is of God But the matter doth not consist in the bare titles or names for if a manne denye anye thing eyther in the personne or offyce of Christe hee denyeth Christe For it is but a vaine thing to confesse in woordes and to denye the effect and trueth of the matter And therefore besides others the Papistes also as moste wicked and rancke Heretikes doe denye Christe Q Sehw how both others and they denie Christ A. Some as concerning his person haue denyed him to be GOD and some haue denyed him to bee manne The Papistes confessing the trueth in these haue yet committed sacriledge and spoyled him in his office For hee beeing our great Prophet which hath perfectly reuealed the will of his Father f. Heb. 1.1 yet they take authoritie ouer his word and say it dependeth vpon thē They chaleng power to disanull what they will and to make lawes which they say are of as high authoritie as his He is our Lord and king which hath power to saue and destroy they ascribe the same to the Pope He is our Prieste which offred him selfe a Sacrifice to God to cleanse our sinnes and is our onely Mediatour to make intercession for vs. They spoyle him of all this when they ascribe the purginge of sinnes to the blood of Martyres and to other thinges Also when wee are bidde to come boldly vnto the throne of grace because he is there our high Prieste they pray to Saintes and Aungels and so deny him to be a mercifull high Priest Q. Then you confesse Iesus Christe our Lord the onely sonne of God to be the whole and perfect sauiour Is it then of necessitie that we confesse him to bee both God and man A. If hee were not God he could not haue beene able to saue vs If hee were not man we could not come nigh him to laye holde of lyfe For eternall lyfe by the Godhead is in the Manhood of Christ and from the manhood of Christ it is conueighed into vs. Q. Why is it mentioned that he was conceaued by the holy ghost A. This is to shewe that hee was brought forth a pure man without sinne For although the Virgin Marye was a sinner yet he tooke flesh of her without al spotte or infection of sinne Not beeing begotten of her by the naturall generation but conceaued by the holy Ghoste who from the very moment of her conception did sanctifie his humane nature Q. Was it requisite that he should be without sinne A. How could the most glorious godhead be cupled with sinnefull fleshe to make one person How coulde a sinner bee accepted to make the attonement and to be the sacrifice to purge sinne Fynallye howe could hee be the sanctifier of others g. Heb. 2 11. 10.9.10 vnlesse he had beene moste pure and holye For all the whole lumpe of manne-kynde beeinge wholye infected and defiled with sinne hee tooke one portion thereof and did perfectlye sanctifie it and out of it doth conueye and spread perfecte holynes vpon his whole Church Q. Did Christe then take our fleshe A. Hee tooke our fleshe or else wee are neuer the neere The holye Ghoste saieth hee tooke not the Aungelles but hee tooke the seede of Abraham h. Heb. 2.16 He was made of the seede of Dauid accordinge to the flesh Q. What saye yee then vnto those whiche holde that Christe did but passe through the Virgin Marye and not take flesh of her but brought his flesh from heauen A. Those are madde beastes whiche doe roote vp the whole fayth and take away all our comforte and denye the flatte testimonies of Scriptures which affyrme that hee was made of a Woman i. Gala. 4.4 and that hee was the seede of the Woman k. Gene. 3.15 and therefore hee was called the Sonne of manne l. Mat. 17.22 20.18 Q. Howe doe yee aunswere vnto those Scriptures by which they would prooue this errour which are these and suche lyke no man ascendeth into heauen but hee which came downe from heauen euen the Sonne of man which is in heauen m. Iohn 3.13 Also saint Paule sayeth the firste man is of the earth earthly the second man is of the Lord from heauen heauenly n. 1. Co. 15 4● A. These places must so be taken that they denye not that which is most flatly and manifestly expressed in the Scriptures beefore noted but wee must acknowledge such a sense in them as agreeth with the other It is not the purpose therefore and meaning of the holye Ghost to teach that Christ brought his manhoode from heauen when he saith the second man from heauen or the Sonne of man came downe from heauen but beccause Christe God and Man is but one hee ascribeth that to the Manhoode which did belonge to the Godhead Which appeareth most plainelye in this that although in the Manhoode hee was at that tyme onely in earth yet he said the sonne of Man which is in heauen because in his godhead he was there Q. Had Christe both the bodye and soule of man together with his diuine nature or was onely the body cupled to the Godhead A. Hee was a perfect man both with soule and bodye he suffred in both beeinge to redeeme our soules and bodies And for this cause he sayde My soule is heauye vnto death o. Mat. 26.38 Q. Was the Godhead of Christe turned into man

of the good things which they inioye is made commone while euerye one doeth know he possesseth them not for his owne priuate commoditie alone but for the benefit of all other This thinge is cleerelye to bee discerned in the members of the bodye For the eye alone doth possesse the sight and yet it dooth see for the whole body Q. Doe yee take it to bee an infallible proofe that a man is indued with the spirite of God and is a true member of the Church when he dooth loue the godly A. It is a perfect proofe Hereby wee knowe that wee be translated out of darkenesse into light if wee loue the brethren d. 1. Ioh. 3.14 It is also a perfect argument that a man is not of that fellowshippe and bodye when he doth hate and stomacke them so that he cannot brooke them For if he were of them hee shoulde loue them although he but heare of them Q. Are all the true Children of the Church Saintes while they be in this life or is the Church called the Communion of saints because they shal be Saints in the life to come A. All that shal be saued are sanctified in this life For except a man be regenerate or borne againe hee shall not enter into the kingdom of heauen e. Iohn 3.3 For this cause the scriptures both in the old and new Testament do call the children of God Saintes euen while they be here in earth f. Psal 16.3 Pilip 1.1 And euery one which maketh account to be of that number must behaue himselfe as a Sainte and doe the thinges which become Saintes g. Ephe. 5.3 Q. What say yee then vnto those which hold stifly that none are Saintes while they liue A. They doe deny an article of our faith and that very grosly Q. But they doe it of humilitie because they dare not presume to take thē selues to be Saintes A. If it be humilitie to denye the fayth they may then be commended But let them not because themselues be vnholy denye the graces of God in others This is no humilitie when they mock at the faith and when in disdaine they reproch men on this wise you be holy men you be Saints They say they be christians why because they can say their Creede and yet they flatly deny that which they professe Q. While men liue here amonge men must they not fashion them selues like vnto other men A. Wee must consider our highe calling and walke woorthy of it h. Ephe. 4.1.2 Wee must haue no felloweshippe with the vnfruitefull woorkes of darkenesse i. Ephe. 5.11 hauing fellowshippe with GOD and with his Sonne Iesus Christ k. 1. Ioh. 1.3 and being called to be saints l. Rom. 1.7 we must keepe our selues vnspotted of the world m. Iam. 1.27 We are commaunded to seperate our selues and to come out from among the wicked n. 2. Co. 6.17 because there can be no felowship betweene light and darknes Q. Wherfore is there ioyned vnto this article the forgiuenesse of sinnes A. Because there is no pardon but vnto those which bee of the Church For as there is no condemnation to those whiche are in Christe o. Rom. 8.1 beecause they be so in him that they be members of his body and called Christ p. 1. Cor. 12.12 God cannot be angry with Christ nor condemne him and therefore he cannot condemne them So contrariwise there is nothing but condemnation to all that be not in him because there is no pardon or forgiuenes of sinnes but in him Q. Can there bee no saluation but in the forgiuenes of sinnes A. Our blessednesse is onely in the couering of our sinnes and pardon of our iniquities q. Psal 32.1 Without this there is nothing but miserie beecause God dooth so abhorre sinne For there is no fowle Toad so loathsom vnto vs nor the most stinking caryon is not so abhorred of vs as the sinner is loathsome and abhominable vnto God there can no vncleane thing stande beefore him but hee must needes remoue it away with detestatiō and curse Q. Doe yee deny the satisfaction for sinnes Q. Those which holde that men must make satisfaction for their sinnes doe denye this Article of our fayth For these two things be quite contrary to make satisfaction and to haue pardon If a man should say vnto his debtor yee owe me suche a sum of money I will forgiue it but ye shal work so many dayes and earne it out this were ridiculous The Papists therfore which affirme that they beeleeue the forgiuenes of sinnes and yet teach that Christe hath taken awaye Originall sinne and for actuall sinne menne muste make satisfaction are not onelye ridiculous but also ranke Heretikes because they deny so great an article of the fayth concerning whiche the Scripture saieth the bloud of Iesus Christe his Sonne cleanseth vs from all sinne r. 1. Iohn 1.7 Q. What is required in vs to obtaine pardon A. True repentaunce which consisteth in the mortification of sinne and puttinge on true holinesse For the penitent sinner who onely shall be saued hath a wounded and bleeding heart for his sinnes and doth hate the filthinesse of them and the graces of the spirite to replenish him with vertues are as a most precious oyle to refreshe his wearie soule Q. Dooth not a man beleeue the forgiuenesse of sinnes aright vnlesse hee knowe his sinnes be forgiuen A. To beeleeue that there is pardon for sinne is little but for a man to haue assurance that his sinnes are forgiuen that is the thing Q. Yee speake of a matter which seemeth to bee farre beyonde a mannes reache for to hope that his sinnes are forgiuen hee maye but to knowe it for certainetie that seemeth vnpossible Q. A man which hath true and vnfaigned repentaunce dooth know for certeintie that he hath it and then he must needes knowe also for certeintie that hee is forgiuen vnlesse hee will doubt of the trueth of God A manne whiche hath not repentaunce or but an haulting repentaunce hath but a doubting opinion that hee is forgiuen which is not agreeinge to the nature of fayth It is no meruaile though they wauer and bee vncertain whether sinnes be forgiuen them which haue no repentaunce For they may be sure they are not He therfore which wold be glad to be pardoned let him beleeue the forgiuenes of sinnes Q. Howe shal a man knowe when he hath true repentaunce A. Hee cannot but knowe when hee hath it by the woorking of Gods spirite in renewing his heart For if he feele his hearte chaunged and the lusts of sinne killed in him so that hee dooth hate euill and shunne it and loue and delyght in that which is good then hee hath repentaunce Q. There is no man so renued but that hee doth abide in some sinnes and therfore may seeme not to haue repented A. I confesse repentaunce is not in full perfection in anye nor yet so greate but that