Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	teach_v	tradition_n	3,694	5	9.0240	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10772	An exposition in the epistell of Iude the apostel of Christ wherein he setteth playnly before euery mans eyes false apostels, and theyr craftes, by ye which they haue longe receyued symple christian people.	Ridley, Lancelot, d. 1576.	1538 (1538)	STC 21042; ESTC S104543	43,103	150

be trāslated q. d. they be all chaūged frō the holynes to the whiche Chryst dyd call them by benefit dyd inuyte them but they be translated from that holynes be translated after the maner of the Gala●hians of whom saint Paule cōplayneth saying I merueile that frō Christ whiche hath called you by grace you are so soone translated in to an other gospell whan there is none other but that some men there be that troubleth you wolde inuerte the gospel of Christ Gala. 1. as these of whom saynt Iude here cōplayneth that they translated the grace of god in to wantonnes and they were vtterly translated from all holynes to the whiche Christ had called them so I feare that we christians be trāslated from the doctryne of Christ from the true fayth taught in it by the bysshop of Rome his lawes by decrees statutes traditions of the churche of Rome in to the forgetfulnes of goddes lawe of goddes commaundement in to other maners facions then goddes lawe doth cōmaunde or suffereth yea we be farre trāslated by the byshop of Romes lawes amonges vs vsed and vsurped so longe that many one doth thynke hath thought the bishop of Romes lawe to be gods lawe to haue lyke authorite with gods lawe that it byndeth no lesse than gods lawe yea this lawe of the bysshop of Rome hath brought vs so far out of frame that scarse we thynke those thynges ꝑteyne vnto vs whiche gods worde byddeth cōmaūdeth vs. Therfore let vs be sory for this translation from Chryste his cōmaundement be trāslated agayne to Chryst that we may do those thynges whiche Christ cōmaundeth vs that we our warkis may be acceptable before god My mynde is therfore to put you in remembraūce / for as moche as ye ons knowe this / how that the lorde after that he had delyuered the people out of Egipte destroyed theym whiche beleued not Iude bryngeth in here iii. erāples of these that transgressed the cōmaūdement of god was punished for their synne to pluck back other frō synne for feare of punyshment whiche our lorde wyll gyue to thē that wyll not cesse frō synne punishment frō the begynnynge was euer p̄pared deputed for synners as to good men a rewarde in ioy blysse But although good mē hath euer b●n rewarded euyll men punysshed yet there is a differēce good men hath ben shal be rewarded by life euerlastyng not of their merites or for the worthynes of their workes but only of the mercy goodnes of god Euyll men hath suffered paynes punyshmēt for theyr iniquite synnes because they haue done euyll therfore god of his iustyce hath punysshed them and to refrayne other from synne for feare of punyshment here Iude bryngeth in thre examples by the whiche he ꝑswadeth that god wyl punysshe synners that wyl not repent and leaue theyr synne The first example is taken of the people of Israell brought out of Egypte from the great bōdage of Pharao whiche oppressed the people of god with ●tollerable paynes labours Of the whiche people god at the laste had mercy and delyuered theym from theyr bondage brought them sauffe out of Egypte But these people not beleuynge god hath kylled in the deserte Of the whiche we may note the goodnes of god in his people whom he wold saue and delyuer from all bondage perylles Seconde the vnkyndenes of these people not beleuynge the promyses of god seing that god had done so moche for them before as to delyuer them from the bondage and cruelty of Pharao aboue all mans expectation and had punyshed Pharao with all his adherentes with great plages and punyshmentes and at the last drowned hym with all his hoost in the reed see and also had done for them that they thought more then all this had brought theym throughe the reed see as by the drye waye in to the deserte where he fedde them with meate sente from heuen that is to say with māna had gyuen them drynke out of the peter stone At the last these people for all these thynges not beleuyng goddes promyses but complaynynge grudgynge and murmurynge agaynst god and against Moyses god hath punyshed with deth in the desert for theyr offences Of the whiche we may surely perswade vnto vs yf god haue punysshed these people whom he loued so well for whom he dyd so mothe to whom he shewed suche benefytes yf god haue punyshed them with deth as he dyd for their īcredulite vnbelefe their synnes how moche more is it euidēt that he wyl not suffer false apostels or other offendynge and brekynge his lawes to be vnpunysshed Therfore let all synners beware and repen● betyme and leaue synne for yf they do not they may be sure they shal n●● escape without punysshement The aungels also whiche kept not theyr fyrste estate / but lefte theyr owne habitation he hath reserued in euerlasting chaynes vnder darknes vnto iudgemēt of the great daye Now Iude bryngeth in the seconde example by the whiche he afrayeth synners frō synne by feare of payne punyshment And this example is taken of aūgels created of god in a hye glorious nature to whom ꝓfited nothing their excellenci of treatiō for as moche as they dyd not kepe theyr innocency in which they were created in but left their innocencye and dyd fall to inyquytie and synne pryde prycked them so greately yf God this noble and excellente creature offendyng I meane Angelles offendynge hath ponysshed and depryuat the heauenly lyght and to euerlastyng darknes hath committed them where they be kepte in perpetuall chaynes in darknes vnto the daye of iudgemente and after euer to be ponyshed yf god hath ponished Angelles offendynge howe moche more other offendynge he wyll ponysshe whiche from theire synnes wyll not cesse This saienge of Iude doth appere to shewe that the Angells was created of God that they shulde lyue in all innocency and kepe their place in heauen deputed vnto them for their inhabytacyon and dwellinge place from the whiche they did fall by synne and was caste hedlynges in to this darke ayre bounde in chaynes of darknes and they be kepte in a darke place whiche is contayned from the heauens aboue vnto the lowe grounde as Faber doch saye and that vnto the daye of iudgement and then they shal be giuen and commytted vnto the eternall punysshemente of hell euer there to be punysshed in paynes euerlastynge Euen as zodom and gomor the Cities aboute them which in lyke maner defyled them selues with fornicacyon and folowed straunge flesshe are se● forthe for an ensample and suffer the vengeaunce of eternall fyre The thyrde ensample is here put whiche is of zodomme and gomor and other Cyties polluted in theyr fylthynes therfore punysshed of God for their abhomynacy on and synnes as for fornycacyon adulterye vnclenlynes synne agaynste nature fylthy pollucyonnes and other suche lyke with these synnes

to other or any maner of iniurye or wronge in worde or in dede It was nedeful for me to write vnto you As who shulde saye I se it is so necessary for you that I coulde not refrayne but I must nedes wryte vnto you my charite so compelleth me perceyuynge it to be moche for your profyte to exhorte you to go forwarde in that true faythe receyued and to profyte in the same and to encrease it dayly more more And that you shuld not shrynke one heare brede from that true faythe whiche you haue receyued and which was gyuen vnto the saynctes of god by preachynge of the gospell as saynt Paule sayth Rom̄ x. Fayth cōmeth of herynge herynge veryly by the worde of god He exhorteth them that they shulde continually labour in the fayth or be helpers to the fayth as Erasmus trāslation hath whiche was ones gyuen to saynctes Here be two thynges to be noted for oure lernynge One is that he desyreth theym to be helpers of the faythe to the whiche men be helpers after this phrase of scripture whan they suffer not the fayth receyued to be weyke feble or inconstant to be oppressed with desyres or affections of the flesshe or of the worlde by the crafte or suttyltye of false prophetes to be brought a waye from it led in to a false belefe by false doctors whom the deuyll doth vse as his ministers to deceyue the symple people vn lerned Also scripture vseth to cal men helpers of the fayth when men do diligētly watche that they be not deceyued by the deuyll nor by none of his ministers when they do labour with all force to make theyr fayth sure and stronge douttynge or haltynge in no part but by al meanes studyeth euery day to make their faith more strōger strōger by al maner of good warkes The other thynge that was here to be noted is that we shulde knowe fayth to be gyuen from aboue for he desireth them to be helpers to the sayth which was gyuen ones to sayntes Fayth is the worke of god it cōmeth of god as saynt Iohn̄ sayth this is the warke of god that you shulde beleue in hym Saynt Paule wytnesseth the same sayinge Philip. i. Not onely it is gyuen to you that you shulde beleue in god but also that you shulde suffer for his sake Of these two places of scripture it is euident sayntes lyuynge or deed not to haue had fayth of them selfes or of theyr owne myght power but to haue receyued it of god which gyueth fayth to whom he wil when he wil although saint Paul saith faith to com of the heryng of the word of god which worde although many may here it yet no man shall beleue but he to whom god gyueth fayth and in whom god warketh fayth and beleue For there are certayne craftely crepte in / of whiche it was writen a fore tyme vnto such iudgement they are vngodly turne the grace of our lorde god vnto wantonnes and denye god the onely lorde and our lorde Iesus Chryste The apostel more at large sheweth the cause of his admonition whiche is to monyshe them that they shuld arme them selfes with sure armure defence to defende them agaynst false ꝓphetes and that they shulde in any wyse take hede of them lest by the craft falshere of pseudapostels they shulde be deceyued alienated from the way of truth and from syncere doctryne of the gospel What maner of men were these pseudapostels false doctours in the seconde pistel of Peter ca. ii it is shewed more abundātly And also here after shall be god wyllynge more playnly declared how they haue come in Iude here doth partly shew saying they haue craftely crepte in not playnly preachynge the gospel of god but darkly colouryng it with great pretence of holines mixting mans doctryne with gods word teachyng mans doctryne mans traditions dremes fantasyes of men in the stede of gods worde wyllynge perswadyng as great fayth as great authorite to be gyuen to the traditions writinges of men as to gods wordes gods holy p̄ceptes but these be euyll false doctors of god deputed to iudgement that they shuld suffer paynes vn to the day of iudgement and after that day that they shulde suffer more greuous paynes in body soule togyder seinge that now they suffer paynes punysh mētes only in the soule after the mynde of the doctors shal suffer in the soule only paynes to the day of iudgemēt after the daye of iudgement shall then suffer paynes and turmentes bothe in body soule as the doctors doth say They are vngodly and tourne the grace of our lorde god vnto wantonnes They be so vngodly so vngracious that they turne al that we haue of god and of his grace to fulfyll and satisfye theyr pleasures pluckyng to them selues hasty destruction eternall deth they are so euyll myscheuous full of all vnhappynes that they turne the free benefyte of god grace by the whiche Christ hath delyuered vs from synne deth hell deuyll and eternal dampnation and made vs innocētes and free from all captiuitie of synne and set vs in innocency holynes whiche thing shuld moue vs to kepe innocency holynes they turne this libertie of the spiryte wherby men be set to do all good thynges and no euyll to do only those thynges to the whiche the spirite of god moueth and exhorteth These vngodly turne this liberty in to a carnall liberty in occation liberty to synne gyueth them selfe holly to wantonnes so lasciuiousnes to vnclenlines to bawdry to fornication to adultery other many vices synnes nor yet they are not so cōtent but they denye their maister whiche hath redemed them by his precious blode they denye their maister not openly before al men playnly but secretely in corners craf●ely they denye theyr maister But when denye they thus theyr maister priuely and secretly Truly when they ascribe their iustification forgyuenes of synnes to any creature or to any warke by the might and power of the warke to any indulgence or pardon to masses ad scala celi to holy beades to kyssynge of images suche lyke and not to Christ Iesus and to his bloode shedde for vs to optayne vs remission of synne by whose bloode onely we were wasshed vs in from our synnes as saynt Iohn̄ sayth Apoc. 1. He hath washed vs ī his blode from our synnes They denye the lord whiche ascrybeth remission of synnes to any other thynge then to Chryste his blode whiche thyng false ꝓphetes dothe denyenge theyr mayster They turne the grace of god to wantonnes As who shulde say they were called and redemed with the precious bloode of Christe Iesus that they shulde lyue in all innocency puritie of life in all holynes godlynes But they be trāslated turned frō all innocency puritie of lyfe turned to all maliciousnes wantonnes fylthines They