Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	write_v	year_n	5,160	5	4.8919	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68554	A brief censure vppon two bookes written in answere to M. Edmonde Campions offer of disputation; Briefe censure uppon two bookes written in answere to M. Edmonde Campions offer of disputation.	Parsons, Robert, 1546-1610.	1581 (1581)	STC 19393; ESTC S106078	31,137	90

a peculiar treatise intituled An exhortation to monkes or to monastical lyfe S. Basil also wrot a great volume intuled Constitutions or lawes for monkes besides diuers other treatises of that argument written both by him selfe and by Gregorie Nazianzen S. Christostom hath fouer homilies extant in cōmendation of the life of monkes two whole bookes of the comparison betwixt the monke and the King wher in he preferreth the lyfe of the monke before that of the Kinge Also he wrote a booke against you M. Charke intituled Against the blamers of Monkes and monastical lyfe Iohānes Cassianus a lytle after wrote 12. bookes intituled Of the lawes and ordinances of monkes Seuerus Sulpitius wrote a dialogue contayning the notable conuersation of the Esterly monkes with Saynt Martin Abbot of eyghtie monkes And finally Saynt Austen for I will come no lower hath written manye treatises of monkes commending highly that excellent kinde of life and defending it against the detractions of heretiques Let anye man read his hundred thirty seuen Epistle wherof the tytle is That for a few euill monkes we should not infame al monkes In which Epistle hee shall sée all the slaunderous arguments of all heretiques against this kinde of men answered Wherfore M. Charke and his felowes in condemning and deprauing the lyues of monkes and fryers folowe their auncestours and make warre with all the Sayntes of Christe his holye Church who haue soe much reuerenced and commended the sayde lyfe In lyke manner bye callynge them soe often Base and Beggerly he sheweth what spirite he is of that is farr differing from the spirit of Christ whose voluntarie pouertie is noted in the scripture and the same most highly cōmended by him to al his folowers Thirdlye you endeuor to bring the Iesuites in contempt by their obscure conception as you terme it from one Loyolas a Spaniard and had not their full creation and commission vntill about thirtye yeares paste from Pope Paulus quartus wherein you erre for it was from Paulus tertius the third Pope before Paulus quartus and the thyrd Pope after Leo decimus in whose time Luther began Soe that there is not much difference betwixte Iesuites and Protestants in there antiquitie of name marye in matter very great for the Protestants faith and beléefe began at that time but the Iesuites followinge with humilitie the fayth which they found in the Catholicke Church onelye began a strayter kinde of lyfe in manners and behauiour then the common sorte of people vsed for reforminge of whose vices they dedicated them selues to God and to al kinde of labor paynes trauaile and peril with abandoninge al worldly pleasures and al possibilitie of preferment in the same so farre fourth as none of that Societie hath or may take any spiritual or temporal liuings or commodities what so euer though dyuers greate Princes haue pressed them often times with the same but of frée cost they preach and teach in al places where they are sent with al humilitie of spirite and without intermeddling with matters of estate as shalbe shewed more hereafter Wherefore M. Charke offereth them the greater wrōg in charginge them with the contrarye And M. Hanmers impudencie is the more to be woondered at who blusheth not to put in print so notorious an vntrueth in the sight of al the world and to repeate vrge and amplifie the same so often in his booke sayinge that one Theatinus a Iesuite hypocritically got to be Cardinall and Pope meaninge thereby Paulus quartus called before Iohannes Petrus Caraffa of the order of Theatines and not of Iesuites which al the world knoweth to be two seueral and distincte orders of religion And therefore M. Hanmer with fryer Bale whom he cyteth in the margent may be ashamed of soe false a slander both towardes the man and also the religion But because M. Charke obiecteth against the Iesuites their first father Loyolas whom contemptuouslye he calleth a souldier And M. Hanmer a crippled souldier which lyued in the same time with fryer Luther Progenitor of the Protestantes Let vs consider in two or thrée wordes the difference betwixt these two men whereby it may appeare which of them had the better spirit and whether of them may more iustely geue credit and commendation to their followers The lyues of them both are extant wryten by men of their owne times which knew them and liued with them and therefore I shal easely discharge my credit for that which I shal out of these wryters report of them Ignatius de Loyola was a gentleman of a Noble house in Spayne which yet remayneth who being chéefe captayne of Pompeiopolis and defending it against the frenchmen in the yeare 1536 was hurte and taken prisoner by the same But afterward beinge perfectly healed and curteously restored to libertie agayne and now in great possibilitie of honour and prefermente in his countrye resolued him selfe to serue God onelye for the time to come and to take paynes for the gayning of Heauen Wherupon leauing al his frends and distributinge al that he had to the poore stale away from the Courte and betooke himselfe to a maruelous straite lyfe and after he had with contynuall labour of manye yeares gotten learninge and gayened manye soules from sinne vnto vertue and from the Deuill vnto Allmyghtye God by his example of auster lyfe and godly persuasions there adioyned them selues vnto him nyne other of diuers nations in the Vniuersitie of Paris to the like trauelsome lyfe for gayning of soules Which kinde of lyfe was afterward after diuers examinations and probations of their spirit and purpose alowed and confirmed by Pope Paulus tertius and soe consequently dyuers worthye men leauing the worlde and taking vppon them that order of lyfe was made a distincte order of religious men in the which this Ignatius bothe liued and dyed with singuler example of al humilytie vertue and holynes but espetially in zeale of gayninge of soules and recalling men from sinne and his posteritie after him hath by imitatiō of the same vertues broght forth infinit frute vnto the world Martin Luther walking in his youth in a certayne medowe was stroken with a thunderboult and thervppon sodaynlye for very feare made him selfe an Austen fryer where after in the Abbaye of Erford seruinge in the Church vpon the third sunday in Lent when the ghospel was read of the deafe and dumme deuil throwē out by Christ he sodenly fel doune on the pauemente and the deuil cried horriblye out of his mouthe sayinge I am not I am not dūme I wil speake yet vnto the world After this vpon a certayne emulation and contention betwixt him and the fryers of S. Dominiks order he lefte his religion cast away his habite broke his vowes married a nonne and by litle and litle began to preache straunge new doctrines especiallye tending to al libertie and carnalitie as for example saying There is no Sinne but incredulitie nether

actions bothe of God and man and al creatures in the world by likning them to some dishonest or ridiculous thing or other whiche a lewde mans inuētion may find out as this apostata hath done But dothe he charge anye one of the Iesuites in soe manye yeares as he saythe he liued in diuers places with them with any one acte of dishonestie or disorder of lyfe which he might haue done manye if he had liued amongest your ministers soe long Or dothe he improue by learning anie one poynte of their doctrine noe not one but rather vttereth that of their good discipline and orderly life in continual meditation of heauenly thinges with subduing the appetites of their fleshe as maye shame you and your loose ministerie I will put downe his owne wordes translated by you which God enforced him to let faule to his owne confusion and to the iustrifiinge of their honestie The Iesuites sayeth he doe adde vnto their earnest meditations the great toyle of studie also c. And from the time that a man geueth him selfe to such meditations he departeth farre away from al seruice and cherishinge of the body He abandonethe the societye of the fleshe to whippinges and other voluntarye punishmentes of the body He pressethe and beatethe doune pleasure as a blot of shame and as our 18. rule doth command he acknowledgeth the image of Christ in euery one of his spiritual brethren As for riches honor and al thinges which he worlde esteemeth most excellent they contemne them and make none accompt of them These are his wordes M. Charke translated by your selfe the which me thinke contayne prayse ynough especially cominge out of the mouth of a professed enemie which would not report their lyfe to the best yet I doubte lest your enemies shall neuer be able to charge you iustiy with the lyke things Thirdly and lastely I answere to this matter that in this kinde of argument we could easely represse you with many for one of these examples in learned and profounde men of your religion which by the grace of God returne dayly to the Catholicke fayth agayne and that not vpon a fancie as this Apostata left it but vppon great reasons and inuincible proofes which after long studye and toyle they haue founde to stand with the same But for examples sake I wil here recounte onely two both of them later then the running out of this Apostata and both which are exstant in print of men that were many yeares ministers and preachers of your religion The first was called Nicolaus Xylander Borussus who yéeldeth these causes folowinge of his conuersion which I haue onelye touched in general but the Reader may sée them more at large set doune and proued by him selfe in his booke for this purpose 1. His first reason is because he hathe found that the Catholiques haue endured these 15. hundreth years in concorde of one doctrine he recounteth vp 16. distincte Sectes spronge of Luther within these 60. yeares 2. For that the Catholiques can bring their succession of Bishopes one after another from Christ his time vnto ours which the Fathers say to be an inuincible demnostration of the true Churche But the contrarye side bring none at al. 3. The infinite miracles which haue bene in the Catholyque Churche the which we must ether beleue or discredit al antiquitie which reporte them 4. The authoritie of the vniuersal visible Catholique Churche the which hath deliuered vnto vs the Scriptures them selues and haue triumphed ouer soe manye enemies and heresies which from tyme to tyme haue assalted her Whose authoritie was soe great with S. Austen that he would not haue beleued the Gospel but only vppon her authorytie 5. The great holynes of infinite mē of that Church as S. Anthonie Hilarion Basil Austen Benedict Gregorie Bernard Dominic Frauncis and the like which al were monkes and fryers and professed men of that religion and yet noe doubte are sainctes in heauen which cannot be if they liued in error 6. The reuerent spéeche of Catholique writers and the rayling balsphemous and dishonest spéeche to be found in the writinges of the other side 7. The ordinarye lyinge and fraudulent dealing of Protestantes neuer almost reportinge the opinions of Catholiques trulye but faininge them to say y e which they neuer say nor thinke 8. For that Protestantes estéeme al their Ancestors to be damned and doe breake their wils and ordinaunces by conuerting to propha●● vses thos reue news and liuings which they assigned to the seruice of God THE Seconde is called Sebastianus Flaschius whoe besides the reasons which the other hath geuen for I omit them which haue bene touched before he yealdethe these reasons of his conuersion 1. For that he hathe founde the Catholiques to teache quite contrarye to that which cōmonlye their aduersaryes doe reporte of them 2. For that he hath found by Luthers bookes that he was moued onlye of enuye to write first against the Catholyque Churche 3. For that he hath found in Luthers writings so great dishonestie and scurrilitye of spéeche as might shame anye harlote to reade which could not come frō a man inspired with the holy Ghost 4. For that the Protestantes doe reiect easily any booke or péece of Scripture which maketh against them and that which they cannot denye he hathe proued that they corrupte it and that they estéeme noe more of Councels and Fathers then of the Turkes Alcoran 5. For that he hath found by reading of ancient histories and Fathers of the primatiue Church that the most of all their newe opinions are ould heresies condemned expressely and by name in the heretikes of the primatiue Church 6. For that he hathe founde Luther to hould manye manifest contrarieties in his woorkes 7. For that Luther séemeth to haue beleued in nothing not being ashamed to saye that he had more confidence in his Katherin Bore and in his Philipe then in Christ. 8. For that he hath found them by experience to be parshall and to exaggerate euerye litle thing that they can find amisse in the liues of Catholiques althoughe amongest them selues they liue most viciouslye especiallye in the sinne of the fleshe For albeit they haue wiues of their owne yet doe they in Germanie according to Luthers doctrine vse their maydes at their pleasure and more then this the ministers vse commutation of wiues amongest them selues and a preacher of no smal account would nedes enforce this man to change wiues with him And many other such thinges whiche he proued amongest them he saythe that verye shame letted him to reporte them FINIS The effecte of M. Hanmers booke The effecte of M. Charke his booke The first part Iesuites noe Secte 1. Reg. 17. 4. Reg. 1. 4. Dan. 1. Marc. 1. The name of Iesuites In psal 132. lib. 11. hist. ca. 3. Li. 3. con lit Petil. ca. 40 Bookes written in the cōmendation of monkes and fryers Luc. 9. Ioh. 12. Math. 19. The true lyfe of Iesuites M. Hanmers notorious lye Vide Iaco. Payuam li. 1. de ortho explicat Ignatius the beginner of the Iesuites Vide Iaco. Payuam li. 1. orthodo explicat Pet. Maffeum in vita Ignatij de Loyola Luther beginner of the new Ghospel Vide Ioan. Cocle. in vi Lutheri Lindā li. de fug ido ca. 8. 9. Luthers doctrine Lib. de fug idolis ca. 8. Li. de miss angul pag. 228. to 7. li. de missa priua Hoss li. 1. de heres Claudi de Sainct li. de reb eucha Lindā li. de fug id ca. 8. Luth. ep ad Argenti epist. ad Io. Har. Bucer ep ad Luth. A definition of Sinne. Gen. 29. Aug. li. 3. de lib. arb cap. 19. Transposition in alledginge of Scripture Concupisence noe synne Rom. 7. Rom. 8. Li. de Nup. conc ca. 23. 25. li. 1. con ep 2. Pelag. ca. 13. et li. 1. Re tract ca. 15. Math. 5. First motions noe synne Exo. 20. Deu. 30. Li. de nupt et concupis capit 23. Eccl. 18. All things not expressed in Scriptures Thinges beleeued whiche ar not in Scripture Colos. 4. Obiection 2. Timo. 3. Profitable Necessarye Parts of scripture loste Addinge to Scripture Deut. 4. Non addetis ad verbū c Deut. 18. The Scripture may be wrested to an euill sence Nu. 21. Ioh. 3. Math. 25. Psal. 18. The readinge of Scripture 1. Tim. 4. Luc. 2. Math. 22. Deut. 2. Faythe and woorkes Rom. 11. Faythe and hope Heb. 6. Rom. 5. Luc. 10. Faythe grounded onlye vppon the word of God Hope hathe doubte in it Heb. 6. Rom. 5. 1. Pet. 1. Phil. 2. Eccle. 9. Inuocation of Saintes Esa. 63. Ieron in ca. 63. Esa. Math. 25. Hoc facite Traditions Two kinde of traditions 2. Thes. 2. Marc. 7. Three kyndes of Rabbinical expositions of the Law Worshippe of Creatures 2. Cor. 6. Act. 5. 7. Exod. 25. Num. 21. Ioh. 3. Psal. 45. Phil. 2. Aug. li. 3. de Trin. cap. 9 10. M. Charke his lacke of modestye M. Charke his zeale Lyinge for the game Newes from Rome printed by 10. Charlewoode Ed. Whyte The 2. parte M. Charke his conclusion Religion standeth with temporall obedience Rom. 13. Tit. 3. 1. Pet. 2. Vide Apolo duas Ius●ni mart A bad argument Wiclif li. 4. Trial. ca. 3. Concil Cō sessi 8. Luther in Bulla Leō 10. Caluin li. 3. inst cap. 19. li. 4. cap. 10. The third part Distinctions Epi. Iudae Arist. in Elench Libertye of pen. Proofes in disputation Councels Fathers and stories Theod. li. 1. hist. ca. 8. Syno Constan Damas. here 99. Philosophie Note this reason Flying onely to Scripture condemned as heretical The 4. Parte Aug. ep 137 ad ple. Hip. Psal. 68. Luc. 16. The Iesuites lyfe by the enemies confession Great labour Deuine meditations Chastising the fleshe Perfect charitye Contempte of riches and honour Causae motiuae N. Xilandri īpres sae Ingolsta dij 1579. Irē li. 3. ca. 3. Optat. li. 2. cōtr Donat Aug. ep 165. Professio Catholica M. Seb. Flas chij impres Colo. 1580. Li. de cap● Bab. eth 〈◊〉 Pap. Li. cōt Pap. et in sermo conuiualib Vide Sand. de visib mō cap. 57. Fabius de ātilogijs Lut Serm. conuiu et tit de prophet et tit de oper Dei Ser. de matrimo