Against Popery, Addition · Part 3
THE THIRD PART.
NOw I come to note ſomething likewiſe out of ſome of the principall popiſh Doctours. Here I will doe as the marchant doth in ſelling his wines vntounto the vintener. For as he giueth not a taſte of eueryevery veſſell, but onelyonly aſſuring the vintener the reſt to be like vntounto thoſe whereof he giueth a taſt; ſo likewiſe will not I giuegive the reader a taſt of eueryevery popiſh veſſell (for that were infinite to me to write, and to him to read) but onelyonly I wil deliuer him a taſt of ſome few, that therby he may ſee what all the reſt are, beeing of the ſame vintage, or at the leaſt of the grape of the ſame countrey. But what? doe I compare popiſh bookes to veſſels of wine, which is in price with all men, and which is ſaide to delight God and man? Iudg. 9. 13. nay rather I may compare them to veſſells of filthie and fuſtie vineger, whereby many hauehave beene & are deceiued, as the which they hauehave bought in ſtead of moſt wholeſome and delectable wine. As therefore a faithfull friend that would hauehave his friend to take heede of being ſo deceiued, doth not giuegive him a taſt of eueryevery ſuch vineger caske, but onelyonly of ſome and thoſe of the beſt, aſſuring him that ſuch or worſe are all the reſt: ſo likewiſe will I giuegive the reader a taſt of the doctrine and writings of the greateſt and moſt famous popiſh writers, whereby he may know the other to be like or worſe. Here firſt I will begin with the works of one Bernardine de Buſt…: and that all men may know that this man was no obſcure perſon, but of high account for an exceeding profound clarke, and his worke likewiſe in as great reckoning in the popiſh Church, before I goe downe into the cellar it ſelfe to giuegive a taſt of the liquour in the veſſels therein, I thinke it not amiſſe to point the reader vntounto that, which for the drawing of cuſtomers to buie the ware it ſelfe, is written as it were vponupon the do…e.
2 This writing is double. The inſcription, or title written (as it ſeemeth by the author himſelfe,) and the approbation, allowance, and commendation thereof by other. The firſt written with great letters, that all that paſſe by may read the ſame, as it were running (as the Prophet ſpeaketh in an other matter) is this. Mariale eximij viri Barnardini de Busti, ordinis ſeraphici franciſci, de ſingulis feſtiuitatibus, beate virginis per modum ſermonum tractans, omni theologia copioſum, denique vtriuſ que iuris authoritatibus, applicatum, & arte humanitatis effectum in omnibus allegationibus promptiſſimum. that is in engliſh. The Mariall of the renowmed man Bernardine This worke ſetmet… to hauehave bin pu…liſhed anno dom. 1480. as appeareth by the date of the Apoſtolike writing of Po…e…tu… …he 4. forth allowance o… the ſer…ice o… the virgin therein contained. ſee the 49. leaſe ….of Buſti, of the Seraphicall order of Francis, intreating by waie of ſermons, of all the feaſts of the bleſſed Virgin, flowing with all diuinitie, and finally with the application of authorities of both lawes, repleniſhed alſo with the skill of humanitie, and moſt readie in all allegations. In this title the word Mariall ſignifieth onelyonly a worke made in commendation of the virgin Marie, as it is manifeſt by the whole booke following For although the whole booke beeing in a large quarto, and printed with a ſmall letter containe 407. leaues, which is aboue a hundred ſheetes of paper, yet through the whole booke is God skarſe named, except onelyonly for the further magnifying of Marie. The word Seraphicall, is taken for Seraphim, which ſignifieth burning or ſhining, attributed in the ſcript…res to angels, to ſignifie their excellencie. Yea the Papiſts making nine degrees of angels (as we ſhall afterward he are) doe make the Seraphims the higheſt degree of all. Therefore this tittle here attributed to this Bernardine, doth ſignifie that he was not onelyonly ſuch a doctour as they accounted angels, but alſo ſuch an one as they eſteemed angelicall and excellent in the higheſt degree. All the reſt of the words in this inſcription, put vsus in great hope of moſt profound learning of all ſorts in the worke it ſelfe.
3 Thus much for the inſcription. The approbation of the worke by other is ſet down in the ende of the table, thus: Quia ſecundum conſtitutiones, &c. for …on…it the whole latin, as beeing too long. The engliſh the…of is this: Becauſe according to the conſtitutions of the Order of Minoritie fryers, eſpecially of obſeruants, no new worke ought to be printed, except it be firſt diligently examined and allowed by ſome learned and approoued brother, ſpecially thereunto appointed by the generall prelate of the ſame Order. Therfore the moſt reuerend father fryer Angel of Clanaſi beyond the mountaines, by his l…tters hath deputed the venerable father fryer Dominike de Ponzon of the ſame order an apoſtolike preacher, to ſee and diligently to examine the worke vnderunder written: who hauing diligently read the ſame, hath not onelyonly allowed it, but alſo exhorted the author thereof to cauſe it to be printed, writing vntounto him theſe verſes vnderwritten,
Bernardine ideo Buſtina, a gente vetuſta,
te tulit omnipotens veneranda ad ſeptaminorum, &c.
The reſt of the verſes for breuitie I omit. The ſumme of all is, to encourage him to publiſh the learned worke, and to aſſure him of euerlaſting praiſe thereby throughout the world. After theſe verſes follow other of the ſame author to encourage all men to the reading of the booke. By theſe things we ſee in what acount both the man and the worke is with the popiſh church.
4 In the worke it ſelfe there are firſt of all nine ſermons for the immaculate conception of the virgin Marie, that is, to prooue her conception without ſinne. All theſe are ſo impious and blaſphemous, that I cannot tell what ſpeciall thing almoſt to note, except I ſhould ſet downe the whole ſermons. The cheefe matter it ſelfe of theſe ſermons beeing ſo iniurious vntounto Chriſt Ieſus, and ſo contrarie to all the ſcriptures, which with full conſent condemne all fleſh of ſinne (Chriſt himſelfe onelyonly excepted) how can the ſermons themſelues be free from impietie? Notwithſtanding euen of theſe firſt nine ſermons I will giuegive the reader a taſt, that thereby he may diſcerne the great diuinitie, and other learning, both of the foreſaid author, and alſo of the popiſh church which ſo allowed of them. In the firſt therfore, the partition therof beeing learnedly made into three parts: 1•. oppoſitionis, 2•. responſionis, 3a. confirmationis, in the beginning of the ſecond leafe; afterward in handling the third of thoſe parts in the 7 leafe, at the letter L. he laieth this groūd, that bonus fil…us tenetur diligere matrem, a good ſonne is bound to louelove his mother, & eam ab omnibus periculis & damnis ſecundum ſuampoſſibilitatem liberare, and to deliuer her from all perils and dangers according to his power; then he ſetteth vp this peece of building vponupon the foundation, Concludendum eſt, quod ipſe cui omnia futura erant preſentia, a cunctis malis & damnis peccati originalis eam voluerit preſcruare, vt boni ſilij debitum adimpleret, &c. that is, it is to be concluded that he to whome all things are preſent, would preſerue her from all euills and dangers of originall ſinne, that he might performe the dutie of a good ſonne. Is not this learnedly concluded? Nay what boie ſeeth not how doltiſh and blockiſh an argument he maketh? For firſt of all, Chriſt was not the ſonne of the virgin Marie till he was conceiued and borne of her: therefore neither was he bound to performe any dutie vntounto her till that time. Secondly Chriſt was not the ſonne of the virgin, as he was God, but as he was a man, and the mediatour betwixt God and man. As he had no father according to the fleſh, ſo he had no mother according to the Godhead. Againe by the ſame argument he might hauehave concluded, that Chriſt ſhould alſo hauehave preferred her to the vttermoſt of his power in earthly things: for this is alſo the dutie of children as well as to keepe their parents from euils. Laſtly ſo alſo he might hauehave prooued the virgins mother and other friends to be conceiued without ſinne. For children are not onelyonly bound to their next parents, but alſo to their forefathers, and other kindred to keepe them from all euills, & to helpe them touching all good things what lieth in them to doe, and ſo in the end it would follow that no fleſh is conceiued in ſinne. For by progreſſion we ſhould come at length to the firſt parents not of the virgin onelyonly, but alſo of all mankinde, &c.
5 The ſecond ſermon beeing made of theſe words, pſal. 87. 1. fundamenta eius in montibus ſanctis, her foundations are in the holy mountaines, and this ſcripture ſpoken of the Church generally beeing applied vntounto, and choſen to ſpeake particularly of the virgin Marie: this ſecond ſermon (I ſay) is diuided into the very ſame three parts that we hauehave heard of the former. Notwithſtanding to ſhew his learning and rhetoricke, he calleth theſe three parts by other names: Prima (ſaith he) dicetur argumentationis. 2. ſatisfactionis. Note his rheto…icall copia verborum. …3. probationis. The engliſh of theſe parts, as likewiſe of other ſuch words of art afterward, I leaue to the learned reader. In the ſecond of thoſe parts, thus he writeth in the 9 leafe at the letter P. Licet propter peccatum originale, clauſa ſit ianua regni celeſtis, tamen no… ſeq…tur neceſſario, quod quicun que abſ que peccato original… moriebatur an…e paſſionem Chriſti, deb…et illam nitare, quod ſibi eſſet aperienda. N…m Hieremias & Iohannis Baptiſtam vtero matris ſanctifi…a…, mortui ſunt ſine peecato originali, & non intrauerunt tamen ianuam r…gni celeſtis. that is, Although by originall ſinne the gate of the kingdome of heauen be ſhut, yet it doth not follow, that whoſoeuer did die before the paſſion of Chriſt without originall ſinne did enter therein; becauſe it was to be opened vntounto him. For leremie and Ieremie and Iohn the Baptiſt borne without originall ſume.Iohn the Baptiſt beeing ſanctified in the wombe of their mother, died without originall ſinne, and did not enter into the gate of the kingdome of heauen.
6 The third ſermon is vponupon a text out of the Macchabees. This ſermon he alſo diuideth as the former: but ſtill he ſhe weth his eloquence, as though he had a well of words in his head. For thus he ſetteth them downe: The yong ſcholler may doe well to note the great varietie of Synonima in this doctour. Here for breuitie I hauehave omitted certaine authorities quoted out of their popiſh diſtinctiōs.1. dicetur contrarietatis 2. veritatis. 3. ſtabilitatis. In the third part of this ſermon thus he writeth, Cum papa ſit Chriſti vicarius, &c. & gerat vicem dei in terris ex quo ſequitur quod habet plenitudinem poteſtatis, &c. & illud quod facit preſumitur facere authoritate dei, &c. ideo ipſo approbante aliquid & nos approbare debemus. Immo ipſitis ſententiamagis eſt ſtā dum quam ſententie totius mundi. that is in engliſh: Sith the pope is the vicar of Chriſt, & Gods vice gerent vponupon earth, from whence it followeth that he hath abſolute authoritie, and that which he doth is to be preſumed that he doth by authoritie of God; therefore that which he alloweth we ought to allow, yea we are to ſtand more to his ſentence then to the ſentence of all the world, &c. Then vponupon thoſe premiſes he concludeth the approbation of his ſeruice, made for the immaculate conception of the virgin, &c. whereof I will alſo giuegive the reader a taſt after that I hauehave deliuered him the taſt of theſe nine ſermons.
7 The fourth ſermon hath the three parts of the former ſermons, but ſet downe with new words (it a inexhauſta erat huius doctoris eloquentia) thus: 1. dicitur impugnationis. 2. defenſionis. 3. corroborationis. In the firſt of theſe he maketh this obiection againſt the immaculate conception of the virgine. Omnis homo qui per concubitum viri & mulieris natus eſt, eſt in peccatis conceptus. EueryEvery man that is borne by the copulation of a man and a woman is conceiued in ſinne. This he prooueth as by the teſtimonie of Auguſtine in the firſt place, ſo alſo in the ſecond place, by the teſtimonie of our Sauiour Chriſt, Math. 7. eueryevery good tree bringeth forth good fruit, but an euill tree bringeth forth euill fruit. Then he addeth, that foraſmuch as the parents of the virgin were euill, therefore it muſt needes follow that ſhee was conceiued in ſinne. How doth he anſwer the former argument in the ſecond part of the ſermon, which he calleth defenſionis? Alas poore ſignie, he is ſo troubled with it that he cannot tell what in the world with reaſon to ſaie to it. For firſt he ſaith that God that gaue that law, that all that were borne of ſinnefull parents ſhould be conceiued in ſinne, might cha…ge that law about ſome particular perſon; and this he prooueth by the teſtimonies of certain former ſchoolmen: then he addeth that the former teſtimonie of Auguſtine applied to confirmation of the former argument, is to be vnderſtood with this caution, nulla ſpecial… gratia interueniente, cui oppoſitum fuit in caſu noſtro: that is, no ſpecial grace comming betweene, whereof the contrarie is in our caſe. But this contrarie he onelyonly affirmeth without any proofe at all, yea without any one word more. Then he addeth an other anſwer to the teſtimonie of Auguſtine, as fearing the former not to be ſufficient. vel dicere poſſumus quod Auguſtinus loquitur, de his qui concipiuntur interueniente concupiſcentia parentum, quali modo non fuit concepta mater dei: that is, or elſe we may ſay that Auguſtine ſpeaketh of thoſe which are conceiued with the concupiſcence of their parents, in which manner the mother of God was not conceiued. How alſo doth he prooue this? forſooth he referreth vsus to the ſecond part of the worke, and the firſt ſermon thereof, and third part of the firſt ſermon. And what hauehave we there? verily nothing but a long tale out of the Legend of the virgin Marie, to this effect. That her parents loachim and Anna hauing liued for the ſpace of xx. yeares without iſſue, did at the laſt vow that if God A pretie tale of the manner of the virgins conception.would giuegive them iſſue, it ſhould be the Lords. Afterward according to their yearely manner, comming to the feaſt of the dedication of the temple, Ioachim offered his offering. But the prieſt reiected it, and rebuked him for preſuming to come to the altar, beeing … man vnderunder the curſe of the law, for want of iſſue. Ioachim beeing put to this ſhame, returned not home but went a ſide to his ſhepheards, where hauing ſtaied a while, the angel of the Lord appeared vntounto him and comforted him, telling him that the former reproach was not well obiected againſt him, becauſe God was a reuenger of ſinne, not of nature: and that when the wombe of any is ſhut, God doth it that he might open it the more miraculouſly, and that that which is ſo borne, might be knowne to be divin… muneris, non libidinis, of God his gift, no… of luſt; this that angel prooueth by the examples of Sara, Rahel, and mothers of Sampſon and Samuel. In fine the angel telleth him that his wife ſhould hauehave a daughter, which ſhould be called Marie, and that ſhee ſhould be ſanctified from the wombe, and that according to their vowe ſhee ſhould be the Lords, not liuing abroad with other men and women, but keeping alwaies in the temple, and that ſhee ſhould alſo bring forth a ſonne which ſhould be called Ieſus, and which ſhould be ſaluation to his people, &c. This is the ſumme of that matter whereunto he doth referre vsus. Now what proofe is this of that whereunto it is applied? Firſt of all, this is taken but our of the Legend of lies: and if it had beene … truth, would not the Scripture as well hauehave mentioned the ſame, as it doth matters of farre leſſe importance? Againe though it ſhould be graunted for a truth, yet it maketh no more for the conception of the virgin, without luſt of her parents, and without originall ſinne, then for the like conception of Iſaac, of all the children of Rahel, of Sampſon, and of Samuel. And by the ſame argument might all thoſe be prooued to hauehave bin conceiued without originall ſinne, as well as the virgin Marie. Laſtly if this tale were truth, then either the parents of the vi…gin Marie brake their vowe, or the virgin her ſelfe did not like of it, or both. For the ſcripture teacheth no ſuch thing, yea it teacheth the contrarie, namely that Marie liued not in the temple continually at Ieruſalem, according to the former word of the angel, and vow of her parents, but at Nazareth in Galile, many miles diſtant from Ieruſalem, Againe if there had beene any ſuch vow of the parents of the virgin, or any ſuch reuelation of the angel, would the virgin hauehave betroathed her ſelfe vntounto an husband? or could ſhee ſo doe without actuall ſinne. And if the angel had before told her parents, that ſhee ſhould be conceiued by the holy Ghoſt, and bring forth a ſonne, whome ſhee ſhould call Ieſus, would ſhee hauehave ſo wondered at the ſecond declaration thereof by the angel Gabriel to her ſelfe as ſhee did? Luk. 1. 3. would ſhee hauehave ſaide, how ſhall this be ſeeing I know not a man? Thus much for the learning of the great doctour in his fourth ſermon of the immaculate conception of the virgin.
8 For his fift ſermon, he ſeemeth to take foure texts: 1. certaine wordes of Anſelmus, Candor eſt lucis eterne, &c. 2. certaine wordes Foure texts for one ſermon.of Ambroſe, quid nobilius dei matre, &c. 3. certaine wordes of Eccleſiaſticus, chap. 44. pulchritudinem candoris eius admirabitur oculus. 4. certaine wordes of Salomon (but I cannot tell where) Candor eſt, &c. then proceedeth to the parts of his ſermon, ſaying, Super quibus verbatres conſiderationes faciemus. primadicitur oſtenſionis. 2. teſtificationis. 3. appellabitur figurationis. Are not theſe parts (O ye learned readers) learnedly ſet downe? and may not the learne deſt of you all, learne ſome what by this old learning? yea but marke as great learning alſo in the handling of eueryevery one of theſe parts. For he telleth vsus touching the firſt part, that the conception of the virgin without ſinne, may be prooued by 14. arguments. O wonderfull; had not a iuſt doſen beene ſufficient, eſpecially with one odde argument to hauehave bound vp the reſt together? But what are theſe 14. arguments? they are thus ſet downe. 1. dicetur appellationis. 2. equationis. 3. conceſſionis. 4. filiationis. 5. ſalutationis. 6. verificationis. 7. veriſimulationis. 8. approbationis. 9. preſumptionis. 10. nobililationis. 11. ſubiectionis. 12. parturitionis. 13. liberationis. 14. ſuperationis. Sutable alſo to theſe tearmes of arguments, is the matter it ſelfe. For to omit other things, thus he expoundeth and handleth the ſeauenth argument. Sexta (ſaith he) dicitur verificationis. vt enim verificentur, verba que dicuntur, in miſſa beate virginis & habentur proverb. 8. neceſſe eſt dicere illam ſine originali peccato conceptam. Ibi enim dicitur in eius perſona. Dominus poſſidet me in initio viarum ſuarum. quod non eſſet verum, ſi in conceptione ſua fuiſſet beata …irgo a diabolo per peccatum poſſeſſa. Nihil enim poteſt per duos dominos ſub perfecto domino poſſideri. that is, The ſixt reaſon is ſaid to be of verifying. For that the wordes may be verified, which are ſaid in the maſſe of the virgin, and are alſo in the 8. of the Proverbs, we muſt of neceſſitie ſay, that ſhee was conceiued without originall ſinne. For there it is ſaide in her perſon, The Lord poſſeſſed me in the beginning of his waies, which were not true, if the bleſſed virgin had beene poſſeſſed of a deuill through ſinne in her conception. For nothing can be kept in perfect gouernment by two lords. Who ſeeth not how fooliſhly and blaſphemouſly he applieth that to the virgin Marie which is ſpoken of wiſdome? Might he not hauehave eaſed himſelfe of much labour about the immaculate conception of the virgin, and by the ſame argument hauehave as well prooued her not to hauehave beene conceiued at all, but to hauehave beene eternall? it cannot be denied. For in that place Salomon ſpeaketh of the eternitie of wiſdome, by wiſdome alſo vnderſtanding Chriſt Ieſus himſelfe, the wiſdome of his father. Yea this Bernardine himſelfe alſo doth ſo vnderſtand wiſdome, in his ſixt ſermon de anunciatione Marie, leafe 189. the firſt ſide and 35. line. The like learning the ſame ſeraphicall clarke ſheweth in the third part of that ſermon, where he prooueth the immaculate conception of the virgin by 12. figures. The firſt whereof he maketh the firſt woman in the firſt creation, Gen. 3. inimicitias ponam inter te & mulierem & ſemen tuum & ſemen illius & ipſa conteret caput tuum. I will put enmitie betweene thee and the woman, and betweene thy ſeede and her ſeede, ſhee ſhall bruiſe thy head, &c. Where (according to their manner) moſt falſly and impiouſly that which is ſpoken of Chriſt, they applie to the woman, ſaying ſhee ſhall bruiſe, for he ſhall bruiſe. The third ſigne they make the arke of Noe. The fourth the arke of the olde teſtament, Exod. 25. the fift certaine wordes out of the 24. of Eccleſiaſticus, (Vbi (ſaith he) in perſona virginis dicitur, Quaſi palma exaltata ſum, &c. I am exalted as a palme &c. The ſixt out of the ſame place, … quaſi plantatio roſe in Hiericho, and as it were the planting of a roſe in Ierico. The ſeuenth out of the ſame place, quaſi myrrha electa, &c. as pretious myrrhe. The eight out of the ſong of Salomon, chap. 2. 2. Ʋbi (ſaith he) celest:s sponſus inquit de sponſa ſua virgine benedicta, Sicut lilium inter ſpinas, ſic amica mea inter fi…a…. where the heauenly bridegroome ſpeaketh of his ſpouſe the bleſſed virgin; like alilie amongſt the thornes, ſo is my louelove amōgſt the daughters. Where that which is ſpoken of Chriſt his whole Church, they interpret onelyonly of the virgin, ſo making her both the mother and alſo the wife of Chriſt. The ninth figure they take out of the ſame ſong, chap. 6. Que eſt iſta que progreditur, quaſi aurora… that is, according to their tranſlation, Who is ſhee that goeth forth in the morning? Here alſo they commit the ſame fault that before. The tenth they take out of pſal. 192. dies diei eructat verbum, &c. that is (as they ſpeake) daie ſpeaketh vntounto daie. The 11. figure is out of the ſame pſalme, verſ. 4. in ſole poſuit tabernaculum ſuum; that is (as they alſo interpret) he hath ſet his tabernacle in the ſunne. The 12. out of Num. 24. orietur ſtella ex Iacob, there ſhal ariſe a ſtar out of Iacob. Who reading all theſe things, will not admire their monſtrous learning?
9 The ſixt ſermon following is of the ſame ſtampe, diuided into theſe three parts: 1. dicitur rationabilitatis. 2. authoritatis. 3. … vltima appellabitur exemplaritatis. The reaſons of the firſt part are ten: 1. mendationis. 2. perfectionis. 3. reportationis. 4. concurſionis. 5. demonſtrationis. 6. figurationis. 7. medicationis. 8. locationis. 9. deſtinationis. 10. affirmationis.
10. For the 7. ſermon he taketh his text out of Gen. 1. God ſaid let there be light, and there was light. This and that which followeth, and God ſaw that the light was good, and God diuided the light from the darknes; that alſo Ioh. 1. 5. And the light ſhineth in darkneſſe, and the darknes comprehended it not. All this, I ſay, he and many other whome he nameth (if he lie not, for I cannot examine all his authorities) applie to the virgin Marie. Then he commeth to the diuiſion of his ſermon, where of againe he maketh the three parts thus: 1. dicetur fundationis: 2. operationis. 3. fructificationis. The arguments of the firſt are as followeth. 1. gratificationis. 2. desponſationis. 3. preſeruationis. 4 optationis. 5. punitionis. 6. mediationis. 7. exaltationis. 8. euitationis. 9. ſimilationis. 10. actionis. 11. liberationis. 12. debellationis. 13. coniunctionis. 14. deuiationis. 15. renelationis. In the handling of the fift of thoſe arguments, thus he writeth: Si beata virgo fuit conceptain peccato originali, ſequitur quod ipſa fuit plus odita a deopro illo tempore, quam Ca… aut Iudas vel quicun que alius damnatus, quod eſt impium & nefarium d…cere. & probatur predicta concluſio, ſequendo doctrinam predictorum doctorum, &c. Nam quanto pena includens culpam eſt maior & grauior, tanto talis peccator a deo magis oditur, ſed pena virginis fuit maior, quia plura bona perdidiſſet, & non propter aliud niſi quod deus ipſam in peccato concipivoluiſſet. Igitur …llo tempore illam deus plus quam alios odio habuiſſet. Non enim eſt aliud odium dei quam ſubtractio gratie. Sicut dilectio ipſius dei nihil aliud est, quam gratie communicatio, &c. that is: If the bleſſed virgin had beene conceiued in originall ſinne, it followeth that ſhee was more hated of God then Ca…n or Iudas, or any other that is damned, which is impious and wicked to ſay. And the former concluſion is prooued by following the doctrine of the foreſaid doctours, &c. For how much the puniſhment, including the fault is greater and heauier, ſo much the more is ſuch a ſinner hated of god. But the puniſhment of the virgin had beene greater, becauſe ſhee ſhould hauehave loſt more good things, and for no other cauſe… then becauſe God would hauehave her conceiued in ſinne. Therfore at that time God ſhould hauehave hated her more then others. For the harred of God is nothing els but the withdrawing of grace, as his louelove is nothing els but the communicating of his grace. Theſe things ſhall …uffice for a taſt of thoſe nine learned ſermōs, the which in truth hauehave almoſt as many blaphemies as they hauehave words.