Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	false_a	teach_v	teacher_n	2,399	5	9.2607	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76705	A twofold catechism: the one simply called A Scripture-catechism; the other, A brief Scripture-catechism for children. Wherein the chiefest points of the Christian religion, being question-wise proposed, resolve themselves by pertinent answers taken word for word out of the Scripture, without either consequences or comments. Composed for their sakes that would fain be meer Christians, and not of this or that sect, inasmuch as all the sects of Christians, by what names soever distinguished, have either more or less departed from the simplicity and truth of the Scripture. By John Biddle, Master of Arts of the University of Oxford.	Biddle, John, 1615-1662.	1654 (1654)	Wing B2882; Thomason E1473_2; ESTC R209511	54,377	175

holy women also who trusted in God adorned themselves being in subjection unto their own husbands Even as Sarah obeyed Abraham calling him Lord whose daughters ye are as long as ye do well and are not afraid with any amazement Likewise ye husbands dwell with them according to knowledge giving honor to the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindered 1 Pet. 3. 1 2 c. Qu. What is the duty of children and parents according to Paul A. Children obey your parents in the Lord for this is right Honor thy father and thy mother which is the first commandment with promise That it may be well with thee and thou maist live long on the earth And ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Eph. 6. 1 2 3 4. Children obey your parents in all things for this is well pleasing to the Lord. Fathers provoke not your children lest they be discouraged Col. 3. 20 21. Qu. What is the duty of servants and masters according to the doctrine of the two aforesaid Apostles A. Servants be obedient to them that are your masters according to the flesh with fear and trembling in singleness of your heart as unto Christ Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart With good will doing service as to the Lord and not to men Knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free And ye masters do the same things unto them forbearing threatning knowing that your master also is in heaven neither is there respect of persons with him Eph. 6. 5 6 7 8 9. Let as many servants as are under the yoke count their own masters worthy of all honour that the Name of God and his doctrine be not blasphemed And they that have believing masters let them not despise them because they are brethren but rather do them service because they are faithful and beloved partakers of the benefit 1 Tim. 6. 1 2. Exhort servants to be obedient unto their own masters and to please them well in all things not answering again Not purloyning but shewing all good fidelity that they may adorn the doctrine of God our Saviour in all things Tit. 2. 9 10. Servants obey in all things your masters according to the flesh not with eye-service as men-pleasers but in singleness of heart fearing God And whatsoever ye do do it heartily as to the Lord and not unto men Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ But he that doth wrong shall receive for the wrong which he hath done and there is no respect of persons Masters give to your servants that which is just and equal knowing that ye also have a Master in heaven Col. 3. 22 23 24 25. Col. 4. 1. Servants be subject to your masters with all fear not onely to the good and gentle but also to the froward For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully For what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God For even hereunto are ye called because Christ also suffered for us leaving us an example that ye should follow his steps 1 Pet. 2. 18 19 20 21. CHAP. XVIII Of the behaviour of men and women in general and in special of aged men aged women yong women and yong men Qu. WHat would the apostle Paul have men in general do How speaketh he A. I will that men pray everywhere lifting up holy hands without wrath and doubting In like maner also that women adorn themselves in modest apparel with shamefac'dness and sobriety not with broidered hair or gold or pearls or costly aray But which becometh women professing godliness with good works Let the women learn in silence with all subjection But I suffer not a woman to teach nor to usurp authority over the man but to be in silence 1 Tim. 2. 8 9 10 11 12. But speak thou the things which become sound doctrine That the aged men be sober grave temperate sound in faith in charity in patience The aged women likewise that they be in behaviour as becometh holiness not false accusers not given to much wine teachers of good things That they may teach the yong women to be sober to love their husbands to love their children To be discreet chaste keepers at home good obedient to their own husbands that the word of God be not blasphemed Yong men likewise exhort to be sober-minded Tit. 2. 1 2 c. CHAP. XIX Of Prayer Qu. IS not Prayer a Christian duty A. Pray without ceasing 1 Thess 5. 17. And he spake a parable unto them to this end that men ought always to pray and not to faint Luke 18. 1. Q. How ought men to pray A. Lifting up holy hands without wrath and doubting 1 Tim. 2. 8. Q. What if a man doubt or waver as he prayeth A. Let not that man think that he shall receive any thing of the Lord. Jam. 1. 7. Q. What if we pray in anger and do not forgive if we have ought against any A. If you do not forgive neither will your Father which is in heaven forgive your trespasses Mark 11. 26. Qu. What then is the confidence that we have to God-ward in praying A. That if we ask any thing according to his will he heareth us 1 Joh. 5. 14. Q. If a man see his brother sin a sin which is not unto death what is his duty in relation to prayer A. He shall ask and he shall give him life for them that sin not unto death 1 Joh. 5. 16. Qu. What if he sin a sin which is unto death A. I do not say that he shall pray for it 1 Joh. 5. 16. Qu. How are the persons that have sinned unpardonably and so unto death described in the Scripture A. He that shall blaspheme against the holy Ghost hath never forgiveness but is in danger of eternal damnation Because they said He hath an unclean spirit Mark 3. 29 30. If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins But a certain fearful looking for of judgement and fiery indignation which shall devour the adversaries He that despised Moses law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace Heb. 10. 26 27 28 29. Qu. How stands the Lord affected to

matters concerning God they are pressed with the plain words of the Scripture as that he would by so doing render us altogether uncapable of finding out his meaning whilst he spake one thing and understood the clean contrary Yea would he not have taken the direct course to make men substitute an Idol in his stead for the Adversaries hold that to conceive of God as having a shape or affections or being in a certain place is Idolatry if he described himself in the Scripture otherwise then indeed he is without telling us so much in plain terms that we might not conceive amiss of him Thus we see that when sleep which plainly argueth weakness and imperfection had been ascribed to God Psal 44. 23. the contrary is said of him Psal 121. 4. Again when weariness had been attributed to him Isa 1. 14. the same is expresly denied of him Isa 40. 28. And would not God think ye have done the like in those forementioned things were the case the same in them as in the others This consideration is so pressing that a certain Author otherwise a very learned and intelligent man perceiving the weight thereof and not knowing how to avoid the same took up though very unluckily one erroneous tenet to maintain another telling us in a late book of his intituled Conjectura Caballistica that for Moses by occasion of his writings to let the Jews entertain a conceit of God as in humane shape was not any more a way to bring them into Idolatry then by acknowledging man to be God as saith he our Religion does in Christ. How can this consist even with consonancy to his own Principles whilst he holds it to be false that God hath any shape but true that Christ is God For will a false opinion of God no sooner lead men into Idolatry then a true opinion of Christ But it is no marvel that this Author other learned men with him entertain such conceits of God and Christ as are repugnant to the current of the Scripture whilst they set so high a rate on the sublime indeed but uncertain notions of the Platonists and in the mean time slight the plain but certain letter of the sacred Writers as being far below the Divine Majesty and written only to comply with the rude apprehensions of the vulgar unless by a mystical Interpretation they be scrued up to Platonism This is the stone at which the Pride of learned men hath caused them continually to stumble namely to think that they can speak more wisely and worthily of God then he hath spoken of himself in his Word This hath brought that more-then-Babylonish confusion of language into the Christian Religion whilst men have framed those horrid and intricate expressions under the colour of detecting and excluding Heresies but in truth to put a baffle on the simplicity of the Scripture and usher-in Heresies that so they might the more easily carry on their worldly designes which could not be effected but through the ignorance of the people nor the people brought into ignorance but by wrapping up Religion in such monstrous terms as neither the people nor they themselves that invented them or at least took them from the invention of others did understand Wherefore there is no possibility to reduce the Christian Religion to its primitive integrity a thing though much pretended yea boasted-of in Reformed Churches yet never hitherto sincerely endeavoured much less effected in that men have by severe penalties been hindered to reform Religion beyond such a stint as that of Luther or at most that of Calvin but by cashiering those many intricate terms and devised forms of speaking imposed on our Religion and by wholly betaking our selvs to the plainness of the Scripture For I have long since observed and finde my observation to be true and certain that when to express matters of religion men make use of words and phrases unheard-of in the Scripture they slily under them couch false doctrines and obtrude them on us for without question the doctrines of the Scripture can be so aptly explained in no language as that of the Scripture it self Examine therefore the expressions of Gods being infinite and incomprehensible of his being a simple Act of his subsisting in three persons or after a threefold maner of a Divine Circumincession of an Eternal Generation of an Eternal Procession of an Incarnation of an Hypostatical Union of a Communication of Properties of the Mother of God of God dying of God made man of Transubstantiation of Consubstantiation of Original sin of Christs taking our nature on him of Christs making satisfaction to God for our sins both past present and to come of Christs fulfilling the Law for us of Christs being punished by God for us of Christs merits or his meritorious obedience both active and passive of Christs purchasing the kingdom of heaven for us of Christs enduring the wrath of God yea the pains of a damned man of Christs rising from the dead by his own power of the Ubiquity of Christs body of apprehending and applying Christs righteousness to our selves by faith of Christs being our Surety of Christs paying our debts of our sins imputed to Christ of Christs righteousness imputed to us of Christs dying to appease the wrath of God and reconcile him to us of infused grace of free grace of the the world of the elect of irresistable workings of the Spirit in bringing men to believe of carnal reason of spiritual desertions of spiritual incomes of the Outgoings of God of taking up the Ordinance c. and thou shalt finde that as these forms of speech are not owned by the Scripture so neither the things contained in them How excellent therefore was that advice of Paul to Timothy in his second Epistle to him chap. 1. 13. Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus for if we once let go those forms of sound words learned from the Apostles and take up such as have been coined by others in succeeding Ages we shall together part with the Apostles doctrine as woful experience hath taught us For after Constantine the Great together with the Councel of Nice had once deviated from the language of the Scripture in the business touching the Son of God calling him coessential with the Father this opened a gap for others afterwards under a pretence of guarding the Truth from Hereticks to devise new terms at pleasure which did by degrees so vitiate the chastity and simplicity of our Faith delivered in the Scripture that there hardly remained so much as one point thereof sound and entire So that as it was wont to be disputed in the Schools whether the old ship of Theseus which had in a maner been wholly altered at sundry times by the accession of new pieces of timber upon the decay of the old were the same ship it had been at first and not rather another by degrees