Sermons of the right famous and excellent clerk Master Bernardine Ochine/ born within the famous university of Sienna in Italy/ now also an exile in this life/ for the faithful testimony of jesus Christ.  ¶ Psal. C. xvij. ¶ I will not die/ but live and declare the works of the Lord. 
IMPRINTED at Ippeswych/ by Anthony Scoloker. dwelling in. S. Nycholas parish. Anno. 1548.  
¶ Cum privilegio ad imprimendum solum. ¶   

Unto The right Honourable LORD Edward/ Duke of Somerset most dear uncle unto the kings majesty/ and Gowernour of his Royal Parson/ and of his Realms/ Dominions and subjects Protector. His grace's most humble Servant Richard argentine wisheth the increase of honour and grace.  
Like as in the beginig (most Gracious Lord) it may appear by the proper names of men/ that the same were appointed unto them by a singular reason. 
Genes. 4.  So by Seth also it may be manifest that Kings are given unto the World of God. 
Genes. 1.  For after the time that the infinite Lord/ had created the universal world/ and reserved the supremité of it unto himself/ he made man Prince and Lord/ and a King immediately under hiover all/ which might exercise his office/ himself not being parsonaly present before our eyes/ to the intent that we should always elevate the same unto Heaven there to seek him. And therefore of just cause Kings/ princes and governors that most lively and notably represent unto us the divine maiesté of God/ being endued with a large portion of the same/ be called Gods in the scripture. 
Genes. 6.  
Psal. 82.  And of the profane poet Homer are named to come from God.  
These Princes and Kings/ as it appeareth in the register of thíges done in time/ were in most places accustomed even from their tender age/ to be brought up under iiij. governors. justice/ Prudence/ Fortitude and continency/ amongst the which virtues. justice being the highest of power albeit that with her manifold benefits/ necessary unto the use of man/ she goeth upon the ground/ yet that notwithstanding with her shoulders she reacheth unto heaven. For as much as she covereth nothing to her self nor craveth any thing/ but giveth unto every man his own/ and restoreth every thing unto his right order and kind. 
Paral. 16.  Where therefore the people of God made great joy and feasted for their true religion restored/ and were joyful for the confirming of their King/ the which did minister unto them only externally judgement and justice/ what ipye/ aught all this realm to be in/ unto whom it hath fortuned the right order of the supper of the LORD to be restored/ through the study of such a Prince as walketh in all the ways of God in goodness and faith/ led by a Gowernour that most perfectly hath trained him to the same? 
2. Reg. 6.  
Psal. 25.  In whom the spirit of jesus christ that was ones only offered/ manifestly produceth his effects. 
Phil. 1.  And where as in our days many that of right aught to be called martyrs/ like unto Paul/ intendig that Chryst should be magnified in their bodies or by their death/ with their blood/ did not stick to give a testimony unto the world of the internal goodness prepared unto the saints hereafter/ and fed the ravening wolves with their carcases. Now (God be blessed) by our so gracious a Prince/ their teeth are blunted and their mouths musseled. For those that should have been the light/ that the fruit of righteousness that cometh by jesus Christ only/ might have been planted in many/ like unto the Pharisees that had miracles commune unto them with the father's/ and the presence also of the most meekest lamb of God/ the which did illustrate them with his doctrine and miracles/ would in no case come to any amendment. And yet they glory that their name was prophesied to be exercised in justice by the prophet Esay. 
Esay. 60.  Where the ixx. interpreters have (if it be their text and not others) I shall give thy Princes in peace/ and thy bishops in justice. But the Hebrew text (if they will that place to be meant of them and not of other public officyers) calleth them more (accordingly unto the truth) exactours or cursitours/ nothing seeking for the fountain of all saturité lacking the frugalité that Paul willeth them to use. The which thing they would not if they had in them the careful mind of the just execution of things to be done unto God's honour. Like as by the shaving of their beards and of their heads (the which were in the old time tokens of a pensive and sad mind) they appear to have. 
Esay. 15.  But truth it is/ that like as the beard (that was accounted to be the ornament of the man) is hateful unto them/ and is not to be found amongst them/ so is the study of all good virtue amongst others and not amongst them. And therefore the migtye LORD hath appointed your grare unto the same office for the comfort of all the faithful/ as the necessary hand of a King given unto us by God. And to that purpose these six Sermons of the famous clerk Bernardinus Ochinus are translated out of the italian tongue. The first declaring what thing GOD is. The second/ How to know GOD by his creatures. The third if philosophy serve to true theology and in what manner. fourthly/ How we ought to use the Scriptures in attaining the knowledge of GOD. fifthly/ Of thinconue mences that are happened and daily hap by the abuse of the holy scriptures. sixthly and finally/ If to be good divines it behove us to have the humane sciences or not/ and given unto your grace as a most unworthy gift/ that by your grace's favour the fruit of all the oher sermons may be brought unto your graces loving servants of the whole body of this Realm/ unto whose comfort the lord JESV Chryst preserve your grace. At Ippeswych the xiv. day of February. Anno. M.D. xlviij.   

The preface.  
WHo well considereth where unto we are created/ good Christian reader/ shall find that of all our travails thereresteth no fruit/ as proveth the holy spirit of prophecy by the mouth of Solomon saying. I have looked upon all the things under the son/ and have found none other but vanité. Only reserved the Image of God in us/ being the spirit that sustaineth not the natural life alone/ but also all the holy and virtuous thoughts/ which God hath created immortal unto his own likeness/ as thou mayest wesparceave/ if thou consider the substance of the natural body/ that having the spirit/ is all lively/ and not only moveth each figer/ hand/ foot/ eye and tongue materially/ but also with the thought/ penetrateth the heavens and in manner conceiveth a substance in the immortalité of gods everlasting kigdome/ and wantig the spirit/ testeth dead private of all those virtues/ though well thou shalt see/ that it lacketh neither hand/ fore/ eye tongue nor other member. This I say unto thee (Gentle reader) to th'intent that thou shouldest know/ that the almighty Creator is served not of vanities/ that is to say/ of bodily or worldly exercises/ but of spiritual thoughts/ which are the just and true sacrifices unto God. And thereby to draw the to remember the marvel of his works/ and to think more unto thine end then to thy life. Disposing thyself to learn the sciences that this little book shall teach thee/ which treateth of none other but of the spiritual things/ and beareth in it the substance of the holy scripture which so vehement reasons and so good persuasions/ that it sufficeth to draw from the thy stony heart/ and to renew in the a carnail heart/ if thou be one of them/ to whom God hath determined to give his grace. One of them (I say) that with lively faith confess Christ the son of God to have suffered for their sins. As the Author hereof sufficiently persuadeth thee/ who (being a man of great years/ and wonderful reputation) for the love of Chryst and of the troth/ hath rather choose exile and persecution/ then continuance of wealth/ honours and friendship. A man of profound learnig. The most notable preacher of all Italy. Famous for the great example of his good life. Esteemed and honoured of all Princes/ not for his age only (being a man of lxx years/ or thereabouts) but also for his infinite virtues and mooeste. And finally so beloved of all people/ that in what place sorver he preached/ there hath ever been found great press of audience. All this notwithstanding at length (because he sincerely followed the true Gospel/ and did not sorbeare to reprehend the public abuses of the romish Church) he was persecuted of Paul the third/ and constrained to forsake Italy/ and to flee into Germany Where he hath not ceased with his pen/ to follow the virtuous exhortations/ that before time with his mouth he preached. Having thereby at this hour (God be thanked) edified the most part of the good understandings in Italy/ in the true and perfect way of Christ. To whom with the father and the holy-ghost be praise honour and glory.  
So be it.   

Anthony Scoloker unto the Reader.  
IF the multitude of all natyous under heaven/ gathered together at Kierusalem/ after that the holygoost was given unto the Apostles/ were stonied/ and mardayled moche/ that they heard them/ speaking every man with his own tongue/ declaring the wondrous doings of God/ how moche more than ought we to wonder in these our latter days/ that have the same miracle wrought daily amongst us also? 
Act. 2.  For not only the fathers that were labouring (not many years sins) and travaylinge in this our pilgrimage with us/ and now are gone unto the living God/ do both lyvely and most godly even still at this day preach unto us/ but also the very Prophets and patriarchs and also the whole company that have been even from the beginning of the world/ are now familiar unto 〈◊〉/ and are become Inglishmen. Yea/ god high self of his great infinite mercy in our own tongue speaketh unto us/ out of his most sacred word/ to our great joy and spiritual comfort. And Paul being Turrian Hebrew borne/ hath changed his tongue/ and is become ours/ as though he had been bred and brought up all the days of his life amongst us. Wherefore albeit that the Gospel being now confirmed/ it may appear/ that miracles at these days are nothing so necessary as they were in the primitive Church/ when by the virtue of the holighoost and by miracles/ that new doctrine was to be confirmed/ yet the verité itself showeth the same power still even now unto us/ that said My father worketh even until this time/ and I also do work. 
john. 5.  How great a wondre therefore is it that almost no man doth marvel at/ to see that by the means of things committed to writtig two/ though one be never so far distant from the other/ may communicate their secrets together? and yet passig this/ by the help of the same/ we receive the virtuous counsels/ the most holy instruerions the godly prechigs of the seers (as they called the prophets: because in the maiesté of the eternal god they did see 
1. Reg. 2.  as it had been in a crece microur/ the secret mysteries of things both past and for to com●) and yet we mardall nothing at all. But God (not leaving us thus/ where as by the very true monuments of the godly that are passed from us/ their minds being ●eft with us still/ we are urle or nothing amended) doth send unto us his Prophets out of strange countries/ that the congregation thereby may be edified/ and most bound to render thanks unto him for his infinite mercy. 
1. Cor. 14.  Amongst the which Bernardinus Ochinus and Petrus Martyr men of great learning/ which are now come unto us. And for as much as the said Bernard preachech in the italian tongue which all men understand not/ I have set forth six of his Sermons out of this tongue into Inglysh. intending to set forth the rest very shortly (if these shallbe thankfully received) to the intent that his nature tongue thereby may be made ours/ and that the glory of God may the better be set forth. Unto whom all honour is due/ world wythourende.  
So be it.   

Sermons of Master bernardine Othyne/ born within the famous universite of Sienna in Italy/ now aso an exile in this life/ for the faithful testimony of jesus Christ.  

Sermo i. what thing God is.  
Ignorance specially of the heavenly things/ is the greatest lack that can be in man and above all other the ignorance or lack of knowledge of God. For as it is impossible to attain the science of philosophy Astrology geometry or of any other like/ without the ground or first principailes. So without the knowledge of God the true beginning and pricypall of true devynite it is impossible to have any light of the troth/ necessary and profitable to the ghostly health. And likewise/ as the knowledge of the first principals of one science/ dependeth the knowledge of all the troth and conclusions that that science containeth. So of the true knowledge of God/ dependeth the knowledge of all the circumstances and troth of Theology or Deuinité Wherefore seeing how moche pestiferous and detestable the ignorance of God is/ and how much necessary the true knowledge of him is/ I have thought it expedient/ first to consider what thing God is.  
It is a most easy thing to know that God is/ or that there is a god/ sithence that there is no Nation so barbarous/ but that it believeth that there is a God/ being a general knowledge that God hath so imprinted in the hearts of all men/ that if the man have any judgement at all/ it behoveth him with the heart to confess that there is a God. For albeit there have been many wicked which with their mouths have said/ there is no God. Nevertheless the self same/ when they have fallen into any peril or necessité/ have been enforced of that only light and religion of God/ to recommend themselves unto him/ so that we must of force repute him a very idiot/ that deemeth God. 
Psal. 13.  And being therefore an evident and easy thing to endwe that there is a God/ we most now travail and labour (though it be most 〈◊〉) to know what that god is. 〈…〉 have been of opimon that it is impossible that ●●e should Imagine what God is because infinitene above all propor●ions h● exced● to the weakness of our vnderstāding●/spe●●ally because our wi●●es are drowned in the body/ occupied of fantasies/ and 〈◊〉 by the dark veins of things 〈◊〉/ far of from God. We be weak of 〈◊〉 ●eke and impolent through the 〈…〉 and our own sins. Wherefore they ●aye that we can have nove other knowledge of God/ but the negative/ that is to wit/ we may know that God is not material nor form imperfect nor yet soul of the world/ that he is not Earth/ Water/ air/ Fire/ Wind/ seecre/ Mons/ Son/ Corporal light nor any virtue spread abroad. He is not the beauty that we see/ the sweetness that we taste/ nor other thing sensible/ imaginable or intelligible of us/ but that infinitely he exceedeth all creatures/ and all things that we understand. In him there is an inaccessible light such as they/ which with their thoughts in manner have been raised so high/ that they have found what God is have deceived themselves. 
Tim. 6.  And they who imagine in their minds to have found God/ do fabricate an idol/ out of all measure distant from the true being of God/ as appeareth by his commandment to the jews/ when he prohibited them the sculpture or graving of idols/ understanding not of the material idols only/ but also of the imaginable. 
Erod. 20.  For our wits are extreme darkness/ in comparison of gods inestimable first light. So that it behoveth us with Aaron to enter in Sancta Sanctorum and with Moses into the Celestial Cloud/ if we will know/ that is to say/ to know that we know not/ in so the wise that the more fervently a man will profess not to know so moch the better he doth know/ and who presumeth to know/ is farthest of from the knowledge. And why? because God in his power and light standeth so hid in darkness from us/ that with blindness we see him/ with ignorance we know him/ with retuing or with going back we comprehend him/ in fleeing we find him and with silence we praise him. 
Psal. 1  And it behoveth him that will know what thing God is/ to study in the school of simpliene and rest vanquished of that inestimable/ inaccessible and incomprehensible light.  
And I confess that we can not comprehend God/ in such manner as God comprehendeth himself. That is to say/ we can not have Turrian infinite knowledge of him/ as do the blessed saints that is to say/ to have as they have the clear naked/ open and visible sight of him/ to behold him in the fountain of his brightness/ face to face in the very being that he is. 
1. Cor. 2  But we may very well attain a knowledge what God is though not so perfectly as we shall know in the other light. For it is not possible we should know what thing God is not/ if first we learn not to know what thing he is/ and that his being is so pertect that it repugneth th'imperfections of those things that be not. Wherefore considering all the negatives 〈◊〉 are rehearsed of god are grounded upon 〈◊〉 posy●i●e and affirmation that 〈…〉/ we must say of force ●●a● we know● God more perfertly/ in knowing that is to be known/ than in knowing nothing at all. And therefore speaking of more h●●●e knowledge affirmative/ that in this present life the elect commonly and without special privilege and miracle had of God/ I say/ that first thou oughtest to consider that the creature hath his being/ although imperfect. And God hath his being without any imperfection Yea his being is infinitely perfect. wherefore to know what thing God is/ it behoveth the to do as he doth that will make an Image. first he cutteth of many pieces/ before he parforme the form that he deforeth/ and afterwards payntech and apparcelleth it.  
So is it necessary that with the mind/ thou thou first consider the being of the creature. And because thou shalt find him replete of iperfection/ being terminable create/ temporal/ corruptible and other like/ therefore it behoveth the to cleanse/ purify and take from him all those imperfections/ and imagine him infinite/ interminable/ icorruptible and in effect abstract and lift up above all imperfection. Neither doth that suffice/ but also it is necessary that thou flourish and adorn him of all perfection possible/ in soche wise that thou conceive to see him aeterne/ necessary/ simple immutable and infinite. Neither yet doth all that suffice/ but moreover it behoveth the with thy thought to purify and cleanse of all imperfection the Will and mind created/ the wisdom created the justice bounty/ pity/ power/ charity/ truth/ beauty and all the other virtues and perfections/ to which imperfection is contrary/ and consequently to entythe him of infinite degrees of perfection/ and so to behold him in God as a thing purified/ to be unto him/ divine and intynite. BUT because those powers/ virtues and operations with imperfection in manner ruleth in us/ will not suffer our wits to conceive that creature in his being and to cleanse and spoil h●m of all imperfectyons/ and so to make him infinite/ we can not in our being see him in God in whom there can be nothing imperfect▪ but it must suffice us to see him in virtue and eminency. So that albeit in gods proper being there is the corporal vision/ the imagination/ credulyte opinion/ discourses and other actions essentially. Nevertheless it must suffice us to see them in virtue and eminency. For to see God clearly/ it includeth and containeth all perfection/ like as the gold containeth the perfection of all other metals. He than that seeth that divine being with all perfection possible/ seethe what thing God is/ because he seeth a spiritual light/ most pure most clear/ most simple and exellently fair/ aeterne/ immutable/ necessary and infinitely perfect/ replete of Celestial faelicite/ justice/ power/ bounty/ verity/ wisdom/ mercy/ charity and of all the other perfect●ōs and virtues infinitely perfect and that in it/ in virtue and eminency be all the colours/ odours/ savours/ sounds/ songs/ sweetness/ fairness/ honour's/ dignities/ treasures/ pleasures and faelicities of the world/ infinitely and without proportion/ more perfect than they be of themselves here.  
And moreover it behoveth the to know that the being of the creature is a shadow and a most flight vanité in comparison of Gods being/ and the difference more/ than is between our shadow and ourselves. 
Exod. ●  It is to be said of God/ that surely he is only the thing that is. Like wise I say of our powers/ beauty truth/ charité/ justice/ wisdom and of all our other virtues/ that compared to the divine they be as most vain Images/ and shadows/ infinitely distant from them of god. 
johan. 5.  Also it behoveth to know/ that God is not idle/ but that he continually worketh (as Christ saith) in such wise/ that he hath not only given unto the world his beige/ but also continually conserveth all the things created/ and all the virtues/ that of all the miracles and strange effects/ we konwledge only God to be Author and to him we give all thanks honour and glory. So likewise ought we to knowledge of him all the natural effects and operations/ and not to extol or praise nature/ but God only/ who giveth and preserveth the bring and virtue to all things. Neither aught there any other chance or fortune to be named/ but all to be confessed of God/ and he only to be thanked/ even as he continually worketh for us.  
And as his power is never idle/ but continual working in all creatures. So his wisdom continually seeth/ disposeth and ordaineth all things most best/ and his bounty likewise continually communicateth unto us his benefits and graces.  
Furthermore it is necessary thou know that all that god hath wrought/ worketh or shall work in his creatures/ is all for man/ for whom they be created and preserved. For all the gifts and benefits that from the beginning have been made or shallbe made to the creatures/ Man is bound to knowledge them as made to him/ and accordingly therefore to thank God. And especially the chosen or elect/ to whom all creatures do serve/ both the predestinate and reprobate. 
Rom. ●.  Yea the Anngelles and the develies/ even to the very sins. And because God doth here manifest and discover himself/ with his omni potent wisdom/ truth/ justice/ bounty and his other virtues and perfections/ not only in his creatures/ but much more in his scriptures/ and specially in Christ on the cross/ chiefly to them that by faith conceive him with spirit. Therefore it behoveth him that will know what this GOD is/ to behold him particularly in Christ/ and to beseech him to give him lively and clear light to know him not only in his creatures and scriptures/ but specially in Christ crucified/ to th'end that in him and by him/ understanding the great bounty of God/ we may render unto him all honour and glory/ by our Saviour jesus Christ. Amen.   

Section. ij. How to know God by his creatures.  
GOD in his maiesté appareled with his perfections/ and in the well of his brightness (as saith Paul) is a certain light inaccessible and hid. 
1. Tim●. ●.  But here he somewhat discovereth himself by his creatures/ as who will enter into Rome/ must of force know by the pillars/ sepultures/ Images and by the great ruins that he shall find there/ that the Romans in times past/ have been of great power/ dominion and wisdom. 
Esay. 15.  So he which entereth into this world/ seeing this great engine/ must of force know the maker thereof to be the God omnipotent. And beholding the order of his creatures/ must not only see but also marvel at the wisdom of God. 
Psal. 1.3.  And with David cry and say. Lord thou hast created all things in wisdom. And moreover it behoveth him to say that GOD is best/ seeing that continually he disposeth new gifts unto his creatures. And seeing that by due means he leadeth them to their end/ he is forced to confess GOD'S divine providence/ and so in conclusion by the things created/ to come to the knowledge of GOD/ and of all his perfections/ as far forth as they appear in his creatures/ and that because the creatures be united so to gathers that each one hangeth on other/ and all of GOD/ in soche wise that they make a ladder to the understanding of the natural/ by the which they climb and ascend even to GOD. They see that this inferior world/ is governed of the heavens/ and that the heavens keep their courses uniformly/ by continual moving/ and thereof be constrained to consider/ that the virtue which moveth them/ being infaticable and never weary/ is spiritual/ for if it were corporal/ it should end or at the least wax weak. And so going farther/ they consider that that spiritual virtue/ not being the supreme/ is governed by an other. And because they can not attain the infinite everlasting/ they are forced to come to a first supreme intelligence/ the which moveth without being moved/ and to a first cause independent/ and so they ascend to the knowledge of GOD. Moreover/ by the beaulté of the creatures/ they ascend to the knowledge of the beaulté of God. By the order/ harmony and consent that appear in the creatures/ they attain the consideration of God's infinite sapience or wisdom. 
Psal. ●5.  And so by the visible works of God (to the regard whereof David calleth us/ saying Come and behold the works of the lord) they attain to consider the invisible perfections of God/ his everlasting power and divinity as Paul writeth. 
●om. ●.  There is no creature so base nor so vile/ in whom there shineth not the glory of God/ in which thou mayst see his great power/ wisdom/ bounté beaulté and the other perfections. And by how moche the creatures be more noble/ high/ worthy and excellent/ by so much the more do they discover God. 
Psal. 8.  Like as the heavens which particularly do show the glory of God. And the more perfectly we know the creatures Yea God in them/ so much the more we rise to the knowledge of God/ and by so much the more our understandings wholly and with perfect light is united and copulate unto him.  
It is true that many consider the creatures in themselves/ without respect to him that hath created them/ and so conserveth and gowerneth them. But those are of more gross condition than is the owl/ which/ because he can not behold the Son/ forceth himself and taketh pleasure to behold him in the stars. And they/ not seeing God in his glory/ seek not/ at the lease wise/ to see him in the mirror of his creatures.  
But know thou first that this ladder of the creatures to climb unto God is perilous/ because that God having put in them a certain beauty and swerenes/ to th'end that man's understanding of the taste of the sweet running water should be provoked to seek the fonteine or spring/ and thereby to seek God with more vehemency. Many stay or rather fire themselves in the degrees/ and never arrive to the height.  
And some of the sight of the beaulté created / fall into vile/ base/ unclean and filthy thoughts. And other swell in pride of that their vain science/ without climbing to taste the sweetness of God's bounty/ fix themselves in the degrees/ and there show themselves contented for reward to be seen and reputed for learned/ of the blind foolish and frantic world.  
Furthermore/ this ladder is very hard and imperfect because that by the sin of our first parents we are so blinded of sight/ that with great difficulté we may see god in the darkness of things created/ specially because the wise of the world/ coveting to search all the properties/ virtues and qualities of the creatures/ have entangled themselves with their curious thoughts to the vain shadows of the world/ that first they are attrapped of death or ever they are a little elevated their minds towards God.  
It is also a very long ladder/ for the great distance that is between the low sensible creatures (at the which/ as at the first step or degree it behoveth to begin at to elyme) and God. For it requireth extreme labour to arise to the knowledge of the material substances/ and much more them to climb with the thought to the knowledge of the imateriall. And when thou art arrived at the perfect knowledge of the supreme creature/ because between that and God there is infinite distance/ before that with the thought thou arrive at god/ thy wits shallbe in manner so weakened that in the end thou shalt attain none other but a weak inparfect and dark concept.  
Therefore to have sufficient light of God to the knowledge of him by the creatures/ sufficeth not to our salvation.  
For though with all natural light we did arryve by the creatures at the knowledge of God/ yet can we be none other but good Metaphisici or natural theologiens'/ and not therefore good and supernatural divines/ because the world should always have more operation in us and in our hearts then God. We might well leave our goods for pleasure/ and one an other for honour/ as in times past certain Philosophers have done/ which left one vice perceiving other. But no man can willingly forsake the world/ himself and all thing/ and have God for God/ and for his only last end/ but he alone to whom the bounty of God is discovered/ in soche wise that he may more in him/ than all the richesses/ pleasures and dignities of the world. Whereunto sufficeth not the bounty of God discovered in his creatures/ nor all our natural light/ as Paul writeth to the Romans. 
〈◊〉 1.  Whom he showeth that the natural light/ which leadeth to the knowledge of god by the creatures/ was not enough/ because thereof they had not light to glorify nor yield the due thanks unto GOD.  
wherefore they are not to be excused which/ thinking the natural light to suffice/ and trusting in their proper forces or strengths/ demand none other light of God/ but are to be reputed wicked. For as much as we all have need of the divine grace and light to know GOD sufficiently. Neither is it enough to behold him in his creatures. But it behoveth with the spirit and supernatural light to understand him in Christ/ where he discavereth himself with so great excessive bounty/ that he ravisheth and draweth unto him the hearts/ in soche wise/ that delivering them of the world/ he saveth them. Let us therefore fix our eyes in that divine spectacle/ to th'end/ that feeling in him and by him the bounty of the father/ we may render unto him all honour and glory by our Saviour jesus christ. Amen.   

Sermon. iij. If Philosophy serve to true Theology or divinity/ and in what manner.  
THere be some the which denying all supernatural light/ think that in the world there is none other Theology or divinity but the natural/ which they call Metaphysyca. And because that a Man can not be a Good Metaphysiens'/ unless he be first a good Philosopher/ therefore they be constrained to say/ that Philosophy serveth to Theology or Divinity. Some other/ not being able to deny Theology or divinity to be supernatural/ say that it is grounded upon the natural/ in such wise that (after their sayig) as the knowledge intellective requireth the sensitive/ because thereof it hath original/ groweth and hangeth or dependeth/ so hath theology or divinity need of Philosophy/ because of it it taketh beginning groweth and is established.  
Philosophy then after their opinion/ is the guide that leadeth unto Santa Santorum/ to behold the celestial things.  
The ladder by the which it behoveth/ to climb to true Theology or divinity. And man's reason is the rule to the which (according to their judgements) resort all the knowledge of the divine light. And in so much do they allow them/ in as much as they agre/ not with the holy scriptures nor with the spirit/ but with their blind humane judgement/ which they hold for the sceptre that she with all/ even to God.  
But I say/ that as our humane reason by the sin of our first parents/ is weak/ blind/ frenetike and foolish. So is likewise their Philosophy. And that because that albeit after the sin/ God left unto man a little light of the natural things/ necessary to the humane life and convenient to our miserable state. Man nevertheless/ in whom resteth a certain pride and curiosyten/ would not content himself with so simple a knowledge. As where a certain Philosopher/ giving him self thurtye years to study the knowledge of all the properties of the be/ could never perfectly attain his desire. The others have given themselves to search the knowledge of all the properties/ qualities/ virtues and operations of every sensible thing and not only of the base and corruptible but also of the celestial bodies. Yea (and which is more) they have enterprised to speak of the Soul/ of the Angels/ of God and of the things supernatural/ In soche wise that (passing the limits of their small light/ and walking blindly) each one hath fabricate in his mind his own fantasy/ and to the purpose have so spoken and written every one according to his proper frenzy/ where of is grown so great varieté of opinions/ so many confusions/ errors/ sects and heresies/ that (as saint Jerome justly calleth them) the Philosophers are the patriarchs of the heretics/ and the first begotten of Egipte. And it is an old proverb/ a great Philosopher a great heretic.  
The natural reason therefore/ that is not healed by faith/ is frenetyke and foolish/ as thou mayest well think when thou considerest the presumption/ in that it pretendeth to be the guide/ foundation and ladder of the divine knowledges. Where as it serveth not to raise the man to the knowledge of God/ but moche less giveth him cause to confess with Socrates that not only he knoweth not/ but also that/ without the divine grace he can do nothing. Albeit that that philosophy is now so proud/ that with the suppressing and persecuting of Chryst/ the gospel/ the grace and faith/ it hath always magnified the carnal man/ his light and his powers/ And is become so frenetike/ that whiles it be healed by faith/ it will believe nothing to be true/ but that it thinketh good/ neither is it possible to persuade him in any truth/ if first declared unto him by his frenetyke reasons/ it be not conformable to his blind judgement. Conclude therefore/ that philosophy lieth low in the dark vale of understanding/ and can not life the head to the high and supernatural things/ in respect whereof/ it is utterly blind/ and knoweth not/ neither by experience nor revelation/ so that in it/ it is impossible to establish the foundation of the faith. For as the feeling passeth not the region of the sensible things. So likewise can nothne main reason nor phyiosophye pass the region of the natural things. The natural man (as writeth Paul) understandeth not the things of the spirit. And because he is not capax/ that is perceiveth it not/ he mocketh and scorneth it. Yea he persecuteth/ banisheth withstandeth/ denieth and repugneth the miracles/ revelatids propheties/ the grace faith the holy scriptures/ God/ Chryst and his membres. 
Iohe● 10.  If they hear the Gospel preached of a faithful man/ they say he is mad/ furious or possessed of the devil/ as was said of Christ. 
Warr. 8.  If of a learned man/ they say his great study hath brought him out of his wits/ which also was laid to Paul. 
Act. 7.  If of an ignorant/ how/ say they can he be learned that never studied letters? And if of a poor wretch (as touching the world) they say to him as was said to the born blind man. Thou wast borne in sin/ and wilt thou teach me? 
johan. 9  And so in effect can in no wise abide to hear the things of God. Go read the holy scriptures/ and thou shalt find that the carnal wisdom and human reason hath always rebelled against God. She is the same that/ figured by the serpent/ persuaded our first parents to taste of the prohibited apple/ and that believed not the word of God/ and that afterwards taught them to excuse them selves. That made Cain to slay his brother Abel/ and that persuaded the world in the time of No/ that the general deluge or flood should not come. She caused the building of the tower of Babel. She provoked Pharaoh to resist God. She induced the people of God to murmur against him/ and to worship the golden calf/ and mouéd the Gentiles to idolatry. It is that harlot that made Solomon/ lose his wits/ and stirred his Father to kill Vria. And finally/ she is the same that persecuted the patriarchs/ prophets/ Apostles martyrs/ and saints of the old and new Testament. Behold whether she be a wicked fool or not that put Christ on the cross/ and where as Christ crucified is the right wisdom of God she accounteth it for a mere madness. Surely there is nothing that hath so much favoured the kingdom of Antichrist as she/ which hath introduced all the superstitions/ Hypocrisies. idolatries and evils that have been committed under colour of holiness. The faith hath not had a greater enemy than she. The Church of Christ was a Paradise whiles the simple faith reigned. But taking in hand the Sceptre of humane reason/ it is become a confused Babylon. And where as the clear/ sure and infallible faith/ by giving light of the truth/ magnifying christ/ his grace and the gospel/ doth aonichilate or bring to nought the fleshly man/ and maketh the parson simple/ pure/ immaculate/ virtuous and hove. The dark/ blind deceitful freenetike foolish and heretical carnal reason/ wisdom and Philosophy/ condemneth and oppresseth the truth. And to prone and extol the errors persecuteth/ crucifieth and burieth Christ th● grace and the gospel and magnifieth the carnal man even to the heaven. All the harlots together have not so much corrupted the world as this only carnal reason/ prudence and  Philosophy. No nor the simple ignorance hath not so much confused the world as the humane science/ wisdom and Philosophic/ which maketh men bold/ unshamefast/ hoot/ l●ers/ proud/ contentious/ frenetike foolish and wicked. Wherefore Paul exhorted the Colossians to beware of her deceit/ because (as God saith by the Prophet Isaiah) she beguileth 
Colos. 3.  
Esay. 47.  the parsons. For the wise or the world be the most deceived/ most fools/ most wicked and most contrary to Christ. And it requireth a special miracle to convert one of them. Read the Christian histories/ and thou shalt find that those be they which evermore have been the first to persecute the Gospel. And they are very wicked and foolish that will ground Christ upon aristotel/ even like unto them that will build a Tower upon a wheaten straw. Christ and not the Philosophy is the only true foundation of his Church and of the true supernatural divinity of the which he is the only workmaster/ and not aristotel. I pray the what hath Aristotle to do with Christ? Many have enforced themselves to agree Aristotle with Plato/ but they could never bring it to pass/ because Aristotle beginning at the lowest of the sensible things/ riseth in the end to as high as may be. And Plato beginneth where as Aristotle endeth. consider now how it is possible to agree him with christ/ though many will make him a pillar of the Gospel and a ladder to climb to heaven. Let us therefore repute the sciences of the world as vain/ being like unto the harlots/ that with their flattering words and false deceits corrupt the minds. And let us consider that if the priests of the old Testament were prohibited to take a common woman for a wife/ how much more the Christian that is all wholly consecrate and dedicate to God/ aught to flee and eschew the vain sciences and only serving himself of them as of most vile handmaidens/ to knit him selue in spirit and with heart and mind to apply himself to that pure and immaculate virgin of the holy Theology or divinity? To the intent that everlastingly we may render to God all laud honour and glory/ by our Saviour jesus Christ. Amen.   

Sermon. iiij. How we ought to use the holy scriptures/ in attaining the knowledge of God.  
THe knowledge of the holy scriptures is not enough to prove that we have sufficient light of God/ because it is possible that a man may by his prompt memory attain the holy scriptures and their interpretations in his mind/ and by force of his natural wit/ naturally understand them/ and be nevertheless for all that without faith/ spirit and lively light of God. 
Lue: 24.  For thereto it behoveth him to have the spirit and supernatural light/ that God with his favour do open and penetrate the mind by his divine grace. So that therefore we must not account the holy scriptures for our last end/ or for our supreme Queen or Empress/ but for means that serve to the faith/ to the spirit and to the true knowledge of God/ much more than the creatures. And we ought to serve ourselves of them in divers ways/ for that they first incite and teach us to repair to God/ saying/ in him is the chief bounté/ go to him/ for he is faithful/ and hath promised to make you taste all virtue and goodness in him. Yea. though they do not make the lively to know God/ yet work they/ as the Samaritane did/ that sent the Samaritans to Christ/ who otherwise made them taste and feel that which the Samaritane had said of him unto them/ in soche wise that when they returned/ they confessed/ saying we believed not at all by thy words/ we ourselves have heard and know/ that this is truly the saviour of the world. 
John. 5.  And so the holy scriptures do send the to christ/ to the end that he may open thy heart/ and make the in spirit lively to understand that which already thou hast red in the dead letter/ that thou mayst say unto the scriptures/ we never believed by thy words/ the which/ being without spirit/ could not make us taste lively the great bounté of God. It is true that by thy words we have been provoked to go to christ/ who/ speaking unto us in spite hath made us to feel in the heart/ a more clear/ high and divine effect of that thou hast spoken. They err therefore that/ fedig themselves of the letter and not of the spirit/ do fix themselves in the holy scriptures/ and seek none other light but that. Yea I say that for one hours study/ they aught to pray a thousand/ and to demand of god the true understanding of them. And like as the Placonistes held opinion/ that the sensible things giveth us occasion to study in the book of the mind in which (they say) is imprinted all the veryté. So must we consider that the holy scriptures do call us to Christ/ in whom (as Pause saith) be hid all the treasures of wisdom and knowledge. This is no less than true/ that like as if thou hadst a friend whom thou hast not tried (though always thou hast travailed to prove him) thou wouldest not inwardly know him for a friend (though he were ever in thine eye) because the proof hath not rooted him in thy mind. So albeit the holy scriptures do call and exhort the to seek god in spirit/ it is yet impossible that thou shouldest find god in truth in the scriptures/ if first by spirit/ thou have him not at the heart.  
They serve also an other manner/ that many times happeneth. As where God maketh the in spirit with lively faith to feel a divine truth. Afterwards/ reding the holy scriptures/ thou findest that truth written that thou hast so conceived. And thereof resting contented/ thou confirmest thyself in the faith of that truth/ notwithstanding that it ought to suffice thee/ of the first inspiration of the holy-ghost. And so moreover because that in Christ is the end of the law/ all the promises fulfilled and all the prophecies verified/ the shadows/ figures and scriptures of the old Testament/ he that readeth it and seeth all fulfilled in christ is forced to satisfy himself of the truth/ and to establish himself in faith. 
Rom. 10.  
2. Cor. 1.  For Christ sent the jews (that would not believe him) to the holy scriptures/ as to them that witnessed of him. Afterwards/ albeit that in the Church of God/ to be satisfied/ grounded and established in the divine/ celestial and supernatural verité/ it behoveth in effect to come to the inward witness of the holyghoost/ without whom we can not know which scriptures of god be holy and which not. Nevertheless/ after that by spirit we are assured that our holy scriptures be of God/ we aught to serve our selves of them as of a certain infailyble and supreme outward rule to teach/ reprehend/ correct and exhort the others and to conumce them that speak against it. For (as Paul writeth) amongst the exterior things we have not a more sure clear/ perfect and steadfast rule/ then this/ with which we ought in spirit to rule all our words/ works/ deeds and life. 
2. Tmo. 3.  
Tit. 1.   
The holy scriptures moreover show unto us (though far of) our country. By her we have light of God of his promises and also of his threatenings. 
Roma. ●●.  And they nourish in us/ the faith hope/ charité fear and other virtues. They comfort us in our troubles/ and in prosperity exhort us to be temperate. They discover the vanities of the world/ our miseries and the bounty of God. And who that studieth them must of forie recyre or withdraw himself from the worldly thoughts/ and settle his mind to mortify his vices/ inordinate desires and affections. So that the study of them is very profitable to them that duly use it. But it behoveth not to study as the jew (who fixeth him in the vttermust rind of the letter/ which) as Paul saith) killeth/ and beholding Moses with the face covered/ and not entering into Sancta Sanctorun/ but as the true Christian/ to whom is given the knowledge of GOD'S celestial Reign or Kingdom/ without parables/ that with the lively spirit doth penetrate to the lively taste and feeling of GOD in Christ/ beholding him with lively faith in the face discovered/ and entering into Sancta Sanctorun/ to see with clear supernatural light/ the high resplendent secrets of God. To whom be given all laud/ honour and glory by our saviour jesus christ. Amen.   

Sermon. v. Of thinconveniences that are happened and daily hap by the abuse of the holy Scriptures.  
T The holy Scriptures of themselves be the good gifts of got and of the holyghoost. Nevertheless they may be used of us well or evil/ as by experience it is manifest. For where as Gods elect serve themselves of it to God's honour/ the reprobate contrary wise serve themselves of it to his dishonour/ through their own fault and not of the scriptures In so much that in respect of their wicked malignité it hath per chance done hurt in some ways to the world/ though at length/ god of his infinite bounté reduceth all things to his honour and glory. For first the scriptures and specially the holy scriptures/ have annoyed them who have been diligent to gather together many books/ and negligent to study them. Thinking themselves fully learned when they have had their library full of books. Other some studying/ have not attained to imprynte the truth that they found in their minds/ and therefore have written it in papers/ so that/ resting most ignorant/ all their learning consisteth in their writings/ and losing them/ they also lose their science. Which was one of the Arguments that caused Plato to condemn letters/ saying that before scripture was found/ the men were much better learned than sense/ because they were forced to write in their minds that that afterwards they have written in paper. I pass over that many have consumed their time in the dishonour of god/ in reading and writing of things curious and pernicious to the health. And that many transported of Curiosyté/ have willed to see so many books that in the end they remained confused without fruit. As doth the field whereon they cast overmuch seed. And of some that by those means have lost their wits. But that which importeth moche more is that they think the true knowledge of Theology or divinity consists in letters/ which is utterly false/ because they give not true and lively light of the supernatural things that can not otherwise be known of us but by spirit/ revelation/ faith spiritual taste/ lively understanding and sure experience. For like as the Philosopher without experience can have no knowledge although he bear in mind all that is written/ and nor having practised/ he must rest only in opinion grounded upon Aristotle/ Plato and the other Philosophers/ which moveth him to believe their writing to be true/ being nevertheless in very deed more ignorant than is the poor paisaunt or husbandman/ that by labouring of the Earth/ without seeking letters/ findeth the operation of many natural things/ that proveth his science to be somewhat and theirs none/ though well they study for ever and want experience. So likewise one simple idiot without learning/ if he have faith/ lively taste/ and spiritual understanding of God/ is a greater divine than all the learned men of the world that be without spirit. Yea he is a divine and they none. For that of the heavenvly supernatural things he knoweth so much as he tasteth/ and exper●n●ateth by faith 〈◊〉 the learned man hath only a barren/ y●le cold and dead opinion which standeth without faith in desperation/ accompanied of every vice. Now therefore it appeareth that of this error/ by thiking that true Theology or divinity consists in learning/ there are innuaerable inconuemences grown/ and chiefly that many/ wanting letters/ and not having time to study/ thinking that by other wares it is impossible to become divines/ have not disposed themselves to demand of God with meek heart and fervent desireth: light of the divine things. And moreover they have fled and withdrawn themselves from the intelligence or understanding of the holy scriptures/ as from a terrible ruin/ because their wise learned and holy men have persuaded them that no man may understand it but they onthe that are learned. condemning them that writ in the vulgar tongue/ as if the true divinity depended of the Hebrew Greek or Latin letters/ or of that wit that hath well studied them. Behold now therefore whether this be not a most raw and wicked opinion/ being the very cause that hath moved me thus to write in my natural tongue to th'intent that (knowing the true Theology to be open to every langdage and to the simple) our own nation should not be private/ who have none other but the mother tongue. There be many that/ studying the holy scriptures without spirit/ lively faith and supernarall light/ have not only not attained the true knowledge of the bounty of God and their own proper miseries/ but the more they have studied/ the more/ by the dry and dead letter/ they are become blind of God and of themselves. Yea unfaithful/ unkind/ proud arrogant presumptuous contentious and replete of all other byces. Where as the supernatural true Theology or divinité stewing the great bounté of God/ and declaring in our selves our own miseries maketh us faithful/ thankful/ just/ humble/ modest/ gentle/ quiet and conformable.  
And moreover they be so blind that not knowing their own wretchedness/ they not only forbear to humble themselves before God/ and of him heartily to demand help light and grace/ but also leaving prayer for their study/ and the spirit for their learnig/ they presume to be masters of the others as Paul writeth/ and so inflambed of their science/ have staundered the world where as charity edifieth. 
Rom. 2.  And being consequently without spirit/ they study and understand the holy scriptures according to their own judgements/ diversly as their wits and study are variable/ and every one according to his fantasy expoundeth them/ thinking he hath perfectly and justly conceived them/ Whereof are grown infinite sects and herespes. 
2. Cor. 8.  In stead of that/ if they had been good and true divines and had had the spirit of God's gift/ they had understand them in truth and verité/ whereof followeth none other but union of faith both in spirit and charité.  
Many also believing by the study of the holy scriptures/ to attain true theology and perfect knowledge of God and consequently the chief felycyté possible to the living man/ have given themselves to study the scriptures/ and walking by them to join to the supreme faelicité of God's knowledge/ because they wanted the spirit/ they neither can arryve at the true and lyvely light/ taste and spiritual understanding of God nor yet to the true felicité. Where of it groweth that they fall to the bottom of infidelyté/ in such wise/ that they believe that there is none other light/ faith or divinity than that their barren and dead opinion/ nor other felyeiré then that their misery/ and so/ seeming to have attained the height of virtues/ before they have once tasted of them/ they dispraise them. These and such other inconveniences are grown and continual lie grow through them that know not how they ought to use the holy scriptures in such wise/ that by their default/ and not of the scriptures/ they have perchance done hurt to the world. But for that we ought not to condemn the letters (as many have done) but the men that know not to use them as they should be used to the honour of God. To whom be all honour and glory by our saviour jesus christ.   

Sermon. vj. If to be good divines it behove us to have the humane sciences or not.  
THere be many that think it is not possible to attain the perfection of Theology/ if first a man learn not Grammar/ Dialec: ica/ Philosophy and metaphisica/ Yea Scotus Thomas bonaventure and such other. I confess myself to have been in that error and therefore am now moved to compassion of them that rest blinded withal. If it were as they say/ we should be most bounden unto the inventors of those sciences/ sins that by them we may be good divines/ and without them not. And then I pray you if they happened to perish or those authors to be lost should it not follow that also the world should lack divinity? And likewise if the learned men in those sciences be only the good divines and consequently Saints (the contrary whereof is clearly seen) then might well the simple and unlearned people despair of all ghostly health/ and the true and necessary divinity hang upon humane sciences. So by that reason it should behove us to say that the Apostles and in manner all the saints/ Yea and the blessed virgin Marie wear not good divines/ notwithstanding that they have taught others. No nor Christ never learned those human sciences/ and yet was he the most excellent divine. 
johan. 7.  Therefore we must know that one humane science leadeth us to climb to an other/ moche unworthy of the name of Theology or divinity/ but rather to be called Metaphisica/ the which neither hath nor giveth so much light of God as can suffice to our salvation/ being a knowledge/ that by force of man's wit/ eliming the degrees of humane reason/ may be attained. Where as the true and supernatural Theology or divinity is a science of the spirit/ a gift and light that by grace cometh from God above/ in soche wise/ that not he that hath the pregnant wit/ hath most studied and is best learned/ is greatest divine/ but he that hath faith/ lively light and understanding of God/ that liveth better and more christianly. 
Ephe. 2.  And because faith is a gift of God/ and the true divinity a supernatural light/ not attainable or can not be attained of us/ but given of God to his Elect. Therefore every simple. Yoeote and ignorant of the humane sciences/ may by the grace of god/ suddenly become a perfect divine and christian/ as in the acts of the Apostles it is red of the Eunucho. 
Act. 8.  It is possible them/ that a simple old woman may have more of the true Theology or divinity/ then all the learned men of the world. For the humane sciences do fill our minds of smoke and pride/ and occupy them in such wise (that distract with Marta) they be not attentive with Marie to receive the knowledge of God. It is seen by experience that rather and more lightly the simple have accepted the Gospel than the learned men of the world. Yea where the simple/ the ydeotes/ the little children and the Samaritans magnified Christ/ the learned scribes and Phariseis persecuted him even to the death of the cross. And when the world converteth/ seldom the learned men come to the faith/ but have been ever the last. There could none entre into Sancta Sanctorum by th'old law/ but the high bishop. But Christ dying on the cross/ hath overthrown the vail of the temple/ so that the resplendent treasures of God's wisdom hid in christ 
Col. 2.  are manifested so openly/ that the simple and ydeotes/ yea the publicans and common women have understanded them. Whereof David speaketh saying Thy words be open/ they lyghten and give understanding to the litleones. 
Psal. 118.  That high and divine wisdom is become so low and open in Christ/ that every simple may understand. For that Christ is not come as an humane man to teach us letters but is divinely and spiritually descended to kindle the spirit/ light charity and grace in the hearts of his elect/ and so hath he made them to understand/ even to the Children which magnify him/ saying Blessed is he that is come in the name of the lord. 
Math. 21.  And Christ reproved his Apostles when they letted the children of coming to him/ though now their be many that will 
Luk. 18.  not allow the holy scriptures to be had in the vulgar tongue/ nor red and declared to the simple/ as if they could not understand them/ nor were not bound to know that which is contained in them. And yet it is certain/ they contain none other but profitable and necessary things to the health/ and that being of the holyghoost/ those divine verities be in manner so expressed/ that in what tongue soever it be written/ so it be truly declared/ and with pure heart heard and understand/ they must needs edify without offendig. Christ thanking his father/ said unto him. 
Wath. 11.  I praise thee (father and lord of heaven and earth) that thou hast hid these things from the wise and prudent/ and opened them unto babes/ not for that they have studied/ but because it hath so pleased the. 
jeremy. 3.  In this is fulfilled that that God promised by his prophet jeremy/ that even to the least of all they should know. Now behold if they be blind or not/ that will build the true Theology upon Philosophy/ and upon the humane sciences: where as christ is the true fondation/ and upon him it behoveth to build/ not wood straw or hay/ but silver gold and precious stones/ that is to say/ not the inventions of man/ but the only true revelations of God. Sainet johan Baptist/ and not Aristotle/ was the precursor or forerunner of Chryst. It is not possible with the light of a little burning candle to augment the great light of the Son and likewise Christ can not be clarified by the human sciences. 
john. 5.  He himself saith that he hath taken his beauty/ not of men but of his father/ who said unto hi. 
john. 13.  And the I have glorified/ and the I shall glorify. And wilt thou then that Chryst/ which is the light of the world/ should have node of the light of Aristotle? 
johan. 1.  That their dry/ cold and dead Theology serveth to make them proud/ to presume of them selves/ to contend and to deceive the blind ignorant people with persuading them falsely to repute them for divines/ yea and to beguile themselves/ that albeit that they be darkness in deed/ yet they think themselves to be the light of the world/ and therefore humble not their hearts to pray unto God to give them light. I will not say that we can not serve ourselves of all the humane sciences in the honour of God/ yea and of our sins/ in as much as of them we may take occasion of virtue. But I say in deed that they be not necessary to make us good divines. For to that it behoveth a supernatural light of God/ with cleanness and purité of heart. And this light we ought evermore to demand of God with fervent prayer/ we aught also to seek the hearing of God's word/ and with humilité to exercise ourselves in studying the holy scriptures/ to the intent/ that as true and good divines/ we may render unto God all honour and glory by our saviour jesus Christ. Amen.   
Finis.