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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	world_n	writing_n	yield_v	15	3	6.4826	4	false

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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

any meanes they will not be drawne to permitte Catholikes liuing in their quarters to come to such a publike free and in different triall of the truth euen by such grounds as Protestants themselues doe admit or which by force of argumēt Catholikes wil soundly proue ought to be admitted as Protestants haue bin permitted yea inuited yea vehemently vrged vnto by the Catholike part How ofteu haue euen our English Catholikes Challēged Protestants to such a publike triall of truth Heare I beseech you the the words of one of them writing about this point against a Minister called Master Charke And heere M. Charke saith he because we are fallen into this matter I am in the name of my fellow Catholikes to renew our publike Challenge of equall Disputation to you and to all your brother Ministers againe M. Campian is gone whom you name in this matter to be our onely Champion you see that Master Sherwin is made away with him whom you are wont to say for more abasement of the other to haue been far better learned then M. Campian himselfe But howsoeuer that was both of them haue you dispatched and thereby in your opinion greatly weakened our cause yet notwithstanding we are the same men that we were before yea much more defirous of this triall then before Wherefore wee request you now at length yea we conjure you either for the truth sake if you seeke it or for your owne credit sake if you will reteine it that you yeeld vs after so much suite and supplication some equall triall either by writing preaching or disputing There is no reason in the world but onely feare that may mooue you to deny vs this our request For the reason of State which you alledge M. Charke in the reply is most vaine For what can a peaceable disputation granted to vs for Religion indanger the State but only that you would say that this disputation may chance to discouer your errors and so make the hearers detest the state of your herefie for other danger there can be none to your State And if you had the truth with you as you pretend whose property is the more to shew her selfe the more shee is examined you should much increase your State by this publike triall for that you should both gaine more to your part by opening the said truth and also confirme many of your owne side that now justly doe wauer vpon this open discouery of your feare in triall Wherefore once againe I say vnto you Ministers obtaine vs this disputation though it be only but for a shew thereby onely to hold and maintaine your credit we protest before God that we seeke it onely for the triall of Christs truth for search whereof wee offer our selues to this labour charges and perill of life we aske for our safeties but only such a warrant from her Majesty as the late Councell of Trent did offer vnto all Protestants in the world wherof you haue the copy with you we will come in what kinde and number at what time to what place you will appoint If you wil haue your own Countrimen they are ready to come If you wil haue strangers to dispute in your Vniuersities before the learned only there shal not want For your selues we giue you leaue to call all the learned Protestants of Europe for your defence wee wil take only our owne Country-men if you permit vs. We giue you leaue to oppose or defend to appoint questiōs to choose cōtrouersies to begin or end at your pleasure and to vse any other prerogatiues that you please so that they impugne not the indifferencie of Triall What can you alledge why you should not accept this If you had rather make trial in other Countries then at home before your own people as perhaps you had chuse you what Protestant state you list and procure vs therein the foresaid safetie from the Prince and wee will neither spare labour nor cost to meet you therin also Or if this seeme hard and like you not then take you but the paines some number of you to come into any Catholike Kingdom or Coūtry where you please and we will procure what security soeuer reasonably you shal demand for your persons And more then that we will beare your expences also rather then so good a worke shall remaine vnattempted And if you can deuise any other condition to bee performed on our parts which I haue left out do you adde the same and we will agree by the grace of God to fulfil it If we offer you reason then deale somwhat reasonably with vs againe For al the world wil crie shame and begin to discredit you if you will neither giue nor take vpon so great oddes as are heere offered you If you dare not venture with Disputations yet grant vs at the least certaine Sermons to encounter with you vpon this matter or if that also be so dangerous procure vs but a little passage for our bookes Now wheras the Denfence of the Censure wherein the fore-rehearsed Challenge made by our learned Country-men is set downe was published Anno Dom. 1582. the same Challenge vnto the Ministers of England with humble suit and earnest petition to the Prince for the same hath bin continually euer since made during the late Queenes dayes and the same also more often reitterated and vrged since the raigne of his Majestie vnto whom the graue and learned Doctor Kellison presented the same petition in the name of al Catholikes yea and after that intreated for the same in his Epistle Dedicatorie to the Kings Majestie prefixed before his learned booke called The Suruey of the new Religion The same petition also for disputation triall to omit many others was made vnto his Majestie by that learned Priest M. Brierley in his vnanswerable booke entituled The Protestants Apollogie for the Romane Church where hauing directed the whole current of his discourse vnto his learned Majestie hee closeth vp the same with a finall petition and humble intreatie for some open and equall triall of disputation For the obtaining whereof saith he we presume hereby to become most humble and earnest petitioners vnto your Majestie The euident and necessary incertaintie of our Aduersaries judgemēts in doctrine may well seeme to need it The weight and consequence of the cause being no lesse then the matter of Faith and Religion deserueth Our Aduersaries rule of reducing all things to examination and triall appointeth it Our earnest desire of their conuersion thirsteth greatly after it Their full perswasion of our pretended erring and like charitable care of our reformation should in all reason be no lesse willing of it Our often admitting or rather prouoking of them to open and equal disputations had in Queene Maries time doth as now againe by way of requitall answerably requite it The serious and resolued confidence of our Catholike Diuines men confessedly no lesse able to performe thē willing to vndertake the same doth with most graue and not to be neglected solicitation prouoke and challenge it The seueral examples of the same course heretofore obserued and practised in sundrie Nations and by our very Aduersaries prescribed doe as it were conduct and lead vs to it The venerable and confessed antiquitie of Catholike Faith established but neuer hitherto condemned in any Generall Councell and therfore vn worthy to be now rejected without some indifferencie of triall presumeth very confidently to obtaine it And lastly your Highnesse mature and ripe judgement able to moderate and censure the same maketh vs so much the rather to become most humbly desirous and earnest for it Thus you see with what confidence in the truth of their cause and with what feruent desire of disputation and publike trial of their Spirits these learned Catholikes in the name of the rest desire it With the same carnestnesse doe our learned Catholikes abroad call vpon the Protestant Ministers in all such places where they beare sway to come vnto some publike triall of their cause Witnesse Sir Edwine Sands who in his Relation of the Religion vsed in the West parts of the world reporteth of our Catholike disputers that they crie out mainely in all places for triall by disputations This saith he Campian did many yeares since with vs. This as I passed through Turrick did the Cardinall of Constance and his Iesuits with their Ministers being by ancient right within the Diocesse Not long before the same was done to them of Geneua And very lately the Capuchines renewed the challenge so this Knight a Protestant FINIS A comparison of a true Roman Catholike with a Protestantin matter of doctrine ●rid Sess. 6. cap. 16. Sess. 6. c. 8. External actions flowing of internall vertues S. Tho. 1. 2. q. 20. art 4. The Catholike doctrine of seuen Sacraments and their vse The particular direction of a Christian man from his Baptisme vntill his death by helpe of diuers Sacraments Baptisme Confirmation Eucharist Holy Order Mariage Penance Hier. in cap. 3. Esa. ep 8. ad Demetr Pacian ep 1. ad Sympron Contrition Confession Satisfaction The force of Satisfaction The war of Consupiscēce and helpe of Gods grace for the same Extreame vnction Iames 5. The comparison of the foresaid Catholike doctrine with that of the Protestants ●ox p. 22. Cap. pro ●ed Coloss. 1. vers 10. The continuall exercises of Catholikes in good workes The difference about Sacraments and effects thereof The different preparation to receiue Sacraments The difference about mortifying and refisting of our Concupiscence Fiue principal inundations of licentiousnesse brought in by Protestants doctrine The 17. Chapter of the six last Months §. 6. in the beginning to the §. 8. Three Conuers part 3. chap. 17. n. 6. Men. Women See this in the Examen of Fox his Kalendar chap. 11. num 28. 29. Iohn 4. 1. Cor. 3. 11. Morton in his Treatise of the Kingdom of Israel pag 91. Ibidem Supra pag. 94. Field of the Church pag. 220. Tit. 3. Cyprian li● de Simpl. praelat Much lesse may Protestants flatter deceiue themselues by thinking they liue well and may bee saued Aug. l. 4. de Bapt. cont Donat c. 17. The Safe-conduct granted vnto the German Nation Ioseph An. tiq lib. 13. cap. 6. Epiphan Heres 66. Iohn 3. Cant. 8. Defence of the Censure in the Epistle to M. Charke Tract 3. Sect. 7. 〈◊〉 .21

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