Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	holy_a	scripture_n	speak_v	4,818	5	4.7778	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09104	A little treatise concerning trial of spirits: taken for the most part our of the works of the R.F. Robert Parsons, of the Societie of Iesus. Whereunto is added a comparison of a true Roman Catholike with a Protestant, wherby may bee discouered the difference of their spirits. With an appendix taken out of a later writer	Parsons, Robert, 1546-1610.	1620 (1620)	STC 19410; ESTC S119802	23,165	70

Catholike Church In proofe hereof he saith further Who professe IESVS CHRIST to bee the Sauiour of the world c. although they doe indirectly by wickednesse of life or heresie in doctrine deny their owne profession yet are they to be accounted Christians and true members of the Church by whose account you see all Heretikes whatsoeuer are to be accounted for true members of the Church seeing all doe confesse Iesus Christ to bee the Sauiour of the world and therefore hee holdeth the Arrians who deny the God-head of Christ to bee also of the Church of God The like doth Doctor Field concerning the Greeke Churches though they erre against the holy Ghost saying in his Treatise of the Church Wee cannot condemne the Grecians as Heretikes And againe before that pag. 70. It no way appeareth that the Churches of Greece are hereticall or in damnable Schisme Which opinion and judgement of these principall new Ministers in our Protestant Kingdome of Israel if it were sound and good and proceeded from the true Spirit wee might easily grant and beleeue that all sort of Heretikes whatsoeuer are or euer haue been may be saued notwithstanding their abominable and blasphemous heresies which they haue taught and beleeued concerning God the blessed Trinitie the Incarnation of our Sauiour or in a word against any or almost all the Articles of our Creede which strange paradox how contrary it is vnto the whole current of holy Scripture which saith expressely That an hereticall man is damned let any indifferent man consider and judge surely the whole streame of all Antiquitie the graue holy and wise judgement of holy men that haue liued in Gods Church throughout all ages were of another beleefe and opinion and of a quite contrary spirit to this of Protestant Doctors you shall heare one or two speake for the rest Saint Cyprian saith Whosoeuer is seperated from the Church and ioyneth himselfe to an adulteresse conuenticle which euery Heretike doth is seperated also from the promises of the Church nor euer shall hee come to enioy the rewards thereof if hee leaue her he is an alien a prophane person an enemie he cannot haue God for his Father that hath not the Church for his Mother yea though hee should bee slaine for the confessing of Christs name yet can he not be saued Macula ista nec sanguinae abluitur this crime of seperating himselfe from the Church cannot bee washed away with bloud Inexpiabilis culpa nec passione purgatur It is a fault vnexpiable supposing one continue in it nor can it be purged by death it selfe Saint Augustine also Neither is Baptisme saith he profitable to an Heretike being out of the Church nor yet if for the confession of Christ he should be put to death for that hee is conuinced to want charitie where of the Apostle saith Though I should deliuer my body so that I burn and haue not charity it aoth profit me nothing The same hath S. Austen in many places of his Workes and the same is the constant and common opinion of all holy Fathers and therefore whether these holy ancient Fathers or our late moderne Protestant Doctors are most likely to be guided by the true spirit of God as well in this as in many most important points of our Christian beleefe wherein they differ as much as light from darknesse truth from falsehood I leaue vnto euery Christian man who hath a true and earnest care of his eternall saluation seriously and diligently to weigh and consider ANOTHER DIFFERENCE worthy of obseruation betweene the Catholike and Protestant spirit consisting in the willingnes of the one and vnwillingnesse of the other to admit publike and indifferent triall of their Doctrine WHEREAS one principal mark by which a good Spirit may be discerned from a bad is that the good Spirit loueth light and willingly commeth to the light admitting any reasonable and indifferent meanes of triall But the bad Spirit hateth light and commeth not to the light but flyeth all publike and indifferent meanes by which it may be examined I wish the gentle Reader duely to consider how this propertie of the good spirit agreeth to the Catholike Church and the propertie of the bad spirit agreeth to the Protestants Congregation On the one side it may easily bee seene how much the Catholike Church loueth light in that the Doctors thereof in théir publike writings ordinarily vse to explicate and set downe clearely and sincerely the state of the question in controuersie Secondly They truly set downe the opinions and arguments of their Aduersaries and this sometimes more fully then is done by their Aduersaries themselues Thirdly They explicate the Catholike doctrine confirming it with cleare testimonies of holy Scriptures Councels Fathers and Reasons and answering fully all or the strongest Obiections Fourthly They are ready both in their publike Schools and in their Prouinciall and Generall Councels to admit yea inuite their greatest Aduersaries to speake freely whatsoeuer they thinke good for triall of the truth in all matters of Controuersie This to be true appeareth partly by the learned and methodicall books of our Catholike Authors namely Bellarmine Stapleton Valentia and others partly by the practise of our publike Schooles where any may freely make whatsoeuer arguments they will for disputation sake partly by some especiall examples of free disputation permitted to be made in Catholike Countries euen by knowne Heretikes as for ancient times wee reade how the Councell of Carthage inuited the Donatists to a publike and free Conference or disputation saying Eligatis exvobis ipsis c. Choose some among your selues who may vndergoe this businesse to proue your cause that we also may do the like and that some from among this Councell may be appointed who may at the same time and place agree vpon examine or trie together with those which shal be chosen among you whatsoeuer controuersie it is which hindereth vs from communicating with you c. For if you doe brotherly admit thereof to wit of this conference the truth will easily appeare But if you refuse to accept of this your infidelitie or false faith will presently be made knowne Thus this ancient Councell did inuite Heretikes to a triall also in latter times in our owne Countrey to wit in the raigne of Queene Mary there were permitted seuerall open disputations once in Pauls Church in London for sixe daies and after at Oxford and again secondly at Oxford with liberty to make election of Notaries vpon their part and with offer of books and libertie of further time to amend their answeres all which is affirmed and granted by Fox in his booke of Actes and Monuments and clearely conuinceth the Catholike Spirit to bee a good Spirit which admitteth so willingly and offereth so freely such publike triall of the truth But chiefely this which I said appeareth to be true by the most ample free offer and Inuitement and safe conduct made and granted by the holy generall

Councell or any one thereof or of their adherents of whatsoeuer condition or state or dignitie they be shal in any point or cause violate which neuerthelesse wee beseech God forbid the forme and manner of the aboue written assecuration and Safe Conduct and that sufficient amendment be not presently made yea and such as in the judgements of those of the Cōfession of Augusta shall rightly be approued and well liked of let them account and it shall be lawful for them to account the Councell it selfe to haue incurred al the penalties which either of the Law of the Law of God and man or custome the violators of such Safe-conducts can incurre this without all excuse or any gain-saying in this behalfe The extenting of the former Safe-conduct vnto all other Nations THe same most sacred Synod being most lawfully gathered together in the holy Ghost the said Legates delatere so called of the Sea Apostolike presiding doth grant the publike fidelity or Safe-conduct vnder the same forme and with the same words wherwith it is granted vnto the Germans vnto all and euery one who doe not participate with vs in matters belonging to Faith of whatsoeuer Kingdom Nation Prouince Citie or place where is publikely freely preached or taught or beleeued contrary vnto that which the holy Church of Rome doth teach A SPEECH OF CARDInall BARONIVS placed in the beginning of the second Tome of his Annals I thinke it fitte to adioyne in this place a Speech of that worthily renowned and learned Cardinal Baronius directed vnto all Heretikes shewing how assured the faithfull children of Gods Church are and euer haue been concerning the vndoubted truth of their holy Catholike and Apostolike Roman Religion how prompt and ready they haue euer been to admitte of any indifferent triall of the same The Speech or Admonition he entituleth thus An Appendix or Addition vnto the Reader who is out of the catholike church AT nec te dispiscimus c. We contemne not thee I speake to the Reader much auerted from the Catholike Faith nor set vpon thee with rebukes prouoke thee with reproaches loade thee with contumelies because we are not moued with any perturbation of mind against the persons when we reprehend mens errours wee deale most kindly with thee to the end thou mayest vnderstand that the Truth it selfe rather then the Patron thereof fighteth against thee yea we will bee most liberall to thee so farre forth as that we will not feare with all lenitie and submission of minde to allow thy selfe perusing diligently these our workes and desiring to finde forth the truth as a just arbitrator We hauing a confidence in the goodnesse of our cause will yeeld so much vnto thee as not to disdaine to vndergoe thy judgement concerning the truth of those things we speake of prouided that thy reason as it were equally ballanced be placed betweene but aboue both parties that is supposing thee to be of a sound and sincere judgement voyd of all perturbation wanting particular affections and so inclining to neither partie If thou bee ready to shew thy selfe such a judge I appeale from thy selfe when at other times thou haddest thy minde troubled vnto thine owne selfe now examining things more exactly with the cleared eye of thy vnderstanding the which power of mans soule is most vigorous if being vnchained and free it bee suffered freely to discourse This consideration enforced our Auncestors relying vpon the truth of their doctrine when they had occasion to deale with most obstinate Heretikes refusing and contemning the Church her judgement to condescend so much vnto them as to permit their cause to the arbitrement of Heathens and demand their sentence in the same These being Iudges the Iews after much contention ouercame the Samaritans In like manner Origen choosing by consent of his aduersaries a Gentile for Vmpire ouerthrew fiue most peruerse Heretikes and conuerted him who sate as Vmpire in their dispute Likewise the holy Mesopotanian Bishop Archelaus confuted the most impious Arch-heretike Manes by the arbitrement of Gentiles chosen to decide by common consent of both disputants There are many other like examples by which it appears the professors of the truth to haue refused no mans judgement or sentence no not so much as of those who seeme to be condemned by our Lord himselfe saying Hee that beleeueth not is alreadie iudged All these we seeme to ouer go in our maner of free dealing with thee because wee seeke no other arbitrator then thy selfe if thou follow the rules of reason most certainly assuring our selues that thou wilt giue sentence for and agree with vs if thy reason of it owne nature most affecting equitie do willingly heare the truth One thing wee expect as the sole reward for our labours that is to see thee at length so condemned by thy selfe judging most justly as that thou mayest be quitte of thy errours God grant we may once joyfully meete thee rectified in judgement embrace and kisse thee as our brother sucking the brests of our Mother at this present although it be vnlawful for vs because of the prohibition of the Apostle we speake it not without a most hearty sorrow to salute thee or to say so much as all haile vnto thee notwithstanding there is none that will forbid vs to beg of almightie God by earnest prayer thy saluation which wee most earnestly desire By this it appeareth how much the Catholike Spirit loueth light wisheth to haue a full and free triall of the truth Contrariwise the Protestants Spirit sheweth it selfe to hate light first in that ordinarily their professors write confusedly of Controuersies seldome setting downe sincerely and clearely the state of the question but often peruerting it making that seeme to be the question which is not also ordinarily wronging the Catholike sentence in making it seeme to say what it sayeth not also vsually concealing or not fully vrging the arguments of Scriptures Fathers Councels Reasons brought by Catholikes in their publike writings Their owne sentence and opinion also they set downe so darkely and obscurely as that often times they scarse vnderstand themselues and much lesse is it vnderstood by others what they hold or would say The arguments also which they bring for confirmation of their opinion as likewise their answers to our objections are so light and vnsound yea sometimes so farre fetched and ill framed as it is wonder that men of witte and learning can suffer such stuffe to passe from them I omit to speake of their falsification and corruption of Scriptures and Fathers where of a taste may be taken by that which is set downe in M. Walsingham his Search into matters of Religion I omit also their flying the judgement of ancient Fathers and Councels and their retiring themselues into the mist of their owne priuat fantasies couered with the spacious titles of onely Scripture and Gods Spirit That which chiefly sheweth Protestants Spirit to loue darknes is that by