Sermons
of
the
ryght
famous
and
excellent
clerke
Master
Bernardine
Ochine
/
borne
within
the
famous
vniuersyte
of
Siena
in
Italy
/
nowe
also
an
exyle
in
this
life
/
for
the
faythfull
testimony
of
Iesus
Christ
.
¶
Psal.
C.
xvij
.
¶
I
wyll
not
dye
/
but
lyue
ande
declare
the
workes
of
the
Lorde
.
IMPRINTED
at
Ippeswych
/
by
Anthony
Scoloker
.
Dwellyng
in
.
S.
Nycholas
Parryshe
.
Anno.
1548.
¶
Cum
priuilegio
ad
imprimendum
solum
.
¶
Vnto
The
ryght
Honourable
LORDE
Edward
/
Duke
of
Somerset
mooste
deare
vncle
vnto
the
Kinges
Maiesté
/
and
Gouuernour
of
hys
Royall
Parson
/
and
of
his
Realmes
/
Dominions
and
subiectes
Protectour
.
Hys
graces
mooste
humble
Seruaunt
Rychard
Argentyne
wissheth
the
increase
of
honour
and
grace
.
Lyke
as
in
the
beginig
(
moost
Gracyous
Lorde
)
it
maye
appere
by
the
propre
names
of
men
/
that
the
same
were
appoynted
vnto
them
by
a
synguler
reason
.
These
Princes
and
Kinges
/
as
it
appereth
in
the
register
of
thíges
done
in
time
/
were
in
moost
places
accustumed
euen
from
theyr
tender
age
/
to
be
brought
vp
vnder
iiij
.
gouuernours
.
Iustice
/
Prudence
/
Fortitude
and
continency
/
amongest
the
which
vertues
.
Iustice
being
the
highest
of
power
albeit
that
wyth
her
manyfold
benefittes
/
necessary
vnto
the
vse
of
man
/
she
goeth
vppon
the
ground
/
yet
that
notwithstanding
wyth
hyr
shulders
she
reacheth
vnto
heauen
.
For
as
moche
as
she
couereth
nothig
to
hyr
selfe
nor
craueth
anye
thynge
/
but
geueth
vnto
euery
man
hys
owne
/
ande
restoreth
euery
thynge
vnto
hys
ryght
ordre
and
kynde
.
The
preface
.
WHo
well
consydereth
wher
vnto
we
are
created
/
good
Christen
reader
/
shall
finde
that
of
all
oure
trauayles
ther
resteth
no
frute
/
as
proueth
the
holie
spirite
of
prophetie
by
the
mouth
of
Salomon
saying
.
I
haue
loked
vppon
all
the
thinges
vnder
the
sonne
/
and
haue
founde
none
other
but
vanité
.
Onely
reserued
the
Image
of
God
in
vs
/
being
the
spirite
that
susteineth
not
the
naturall
life
alone
/
but
also
all
the
holie
and
vertuous
thoughtes
/
which
God
hathe
created
immortal
vnto
his
owne
likenes
/
as
thou
maiest
wesparceaue
/
if
thou
consider
the
substaunce
of
the
naturall
bodie
/
that
hauing
the
spirite
/
is
all
liuely
/
and
not
onely
moueth
eche
figer
/
hande
/
foote
/
eye
and
tonge
materially
/
but
also
with
the
thought
/
penetrateth
the
heauens
and
in
maner
conceaueth
a
substaunce
in
the
immortalité
of
gods
euerlastig
kigdome
/
and
wātig
the
spirite
/
testeth
deade
priuate
of
al
those
vertues
/
though
well
thou
shalt
se
/
that
it
lacketh
nether
hande
/
fore
/
eie
tongue
nor
other
membre
.
Thys
I
saye
vnto
the
(
Gentell
reader
)
to
th
intent
that
thou
shuldest
know
/
that
the
almightie
Creatour
is
serued
not
of
vanityes
/
that
is
to
saye
/
of
bodely
or
worldly
exercises
/
but
of
spirituall
thoughtes
/
which
are
the
iust
and
true
sacrifices
vnto
God
.
Ande
therby
to
drawe
the
to
remembre
the
marvaile
of
his
workes
/
ande
to
thinke
more
vnto
thine
ende
then
to
thy
life
.
Disposing
thy selfe
to
learne
the
sciences
that
this
litle
boke
shall
teache
the
/
which
treateth
of
none
other
but
of
the
spirituall
thinges
/
and
beareth
in
it
the
substaunce
of
the
holy
scripture
wich
so
vehement
reasons
and
so
good
persuasions
/
that
it
suffiseth
to
drawe
from
the
thy
stony
harte
/
and
to
renewe
in
the
a
carnail
harte
/
if
thou
be
one
of
them
/
to
whome
God
hath
determined
to
gyve
his
grace
.
One
of
them
(
I
saye
)
that
with
lyuely
faith
confesse
Christ
the
sonne
of
God
to
haue
suffred
for
theyr
synnes
.
As
the
Aucthour
hereof
sufficientlye
persuadeth
the
/
who
(
being
a
man
of
great
yeres
/
and
wonderfull
reputacion
)
for
the
love
of
Chryst
and
of
the
trouth
/
hath
rather
chosen
exyle
and
persecutyon
/
then
con●inuaūce
of
wealth
/
honoures
and
frendshyp
.
A
man
of
profounde
learnig
.
The
moost
notable
preacher
of
all
Italy
.
Famous
for
the
great
example
of
hys
good
lyfe
.
Estemed
and
honoured
of
all
Princes
/
not
for
his
age
onely
(
being
a
man
of
lxx
yeares
/
or
theraboutes
)
but
also
for
his
infinite
vertues
and
mooeste
.
And
finallye
so
beloued
of
all
people
/
that
in
what
place
sorver
he
preached
/
ther
hath
ever
been
founde
great
prease
of
audience
.
All
this
notwithstanding
at
length
(
because
he
syncerely
followed
the
true
Gospell
/
and
dyd
not
sorbeare
to
reprehend
the
publike
abuses
of
the
romish
Churche
)
he
was
persecuted
of
Paule
the
thyrde
/
and
constrayned
to
forsake
Italy
/
and
to
flee
into
Germany
Where
he
hath
not
ceased
with
his
penne
/
to
followe
the
vertuous
exhortacions
/
that
before
tyme
with
hys
mouth
he
preached
.
Hauynge
thereby
at
this
houre
(
God
be
thanked
)
edifyed
the
moost
parte
of
the
good
vnderstandings
in
Italy
/
in
the
true
and
parfect
way
of
Christ
.
To
whom
with
the
father
and
the
holighost
be
prayse
honor
and
glory
.
So
be
it
.
Anthony
Scoloker
vnto
the
Reader
.
IF
the
multytude
of
all
natyous
vnder
heaven
/
gathered
to gether
at
Kierusalem
/
after
that
the
holy-goost
was
geven
vnto
the
Apostles
/
were
stonied
/
and
mardayled
moche
/
that
they
hearde
them
/
speaking
every
man
wyth
hys
owne
tongue
/
declaring
the
wonderous
doyngs
of
God
/
howe
moche
more
then
ought
we
to
wonder
in
these
our
latter
dayes
/
that
have
the
same
myracle
wrought
dayly
amongest
vs
also
?
So
be
it
.
Sermons
of
Master
Bernardyne
Othyne
/
borne
wythin
the
famous
vniversite
of
Siena
in
Italy
/
nowe
aso
an
ex●le
in
this
lyfe
/
for
the
faithfull
testimony
of
Iesus
Christ
.
Sermo
i.
Vhat
thinge
God
is
.
IGnoraunce
specyallye
of
the
heavenly
things
/
is
the
greatest
lack
that
can
be
in
man
and
aboue
all
other
the
ignoraunce
or
lack
of
knowledge
of
God
.
For
as
it
is
impossible
to
attaine
the
science
of
Philosophye
Astrologie
Geometrye
or
of
any
other
lyke
/
without
the
grounde
or
fyrst
prīcipailes
.
So
without
the
knowledge
of
God
the
true
beginnyng
and
pricypall
of
true
deuynite
it
is
impossible
to
have
any
lyght
of
the
trouth
/
necessary
and
proffitable
to
the
ghostly
health
.
And
likewyse
/
as
the
knowledge
of
the
first
principalles
of
one
science
/
dependeth
the
knowledge
of
all
the
trouth
and
conclusions
that
that
science
conteineth
.
So
of
the
true
knowledge
of
God
/
dependeth
the
knowledge
of
all
the
circumstaunces
and
trouth
of
Theologie
or
Deuinité
Wherfore
seing
howe
moche
pestiferous
and
detestable
the
ignoraunce
of
God
is
/
and
howe
moche
necessarie
the
true
knowledge
of
him
is
/
I
haue
thought
it
expedient
/
fyrst
to
consyder
what
thinge
God
is
.
It
is
a
moost
easye
thing
to
knowe
that
God
is
/
or
that
there
is
a
god
/
sithens
that
there
is
no
Nation
so
barbarous
/
but
that
it
beleueth
that
there
is
a
God
/
being
a
generall
knowledge
that
God
hath
so
imprinted
in
the
hartes
of
al
men
/
that
if
the
man
haue
any
iudgement
at
all
/
it
behoueth
him
with
the
harte
to
confesse
that
there
is
a
God
.
For
albeit
there
haue
bene
many
wicked
whiche
with
their
mouthes
haue
sayde
/
there
is
no
God
.
Neuertheles
the
self
same
/
when
they
haue
fallen
into
any
peril
or
necessité
/
haue
been
enforced
of
that
onely
light
and
religion
of
God
/
to
recommende
them selues
vnto
him
/
so
that
we
must
of
force
repute
him
a
very
ydeote
/
that
demeth
God
.
And
I
confesse
that
we
can
not
comprehend
God
/
in
such
maner
as
God
comprehendeth
him selfe
.
That
is
to
saye
/
we
can
not
have
Turrian
infinite
knowledge
of
him
/
as
do
the
blessed
saintes
that
is
to
saye
/
to
have
as
they
have
the
clere
naked
/
open
and
visible
sight
of
him
/
to
beholde
hym
in
the
founteyne
of
his
bryghtnes
/
face
to
face
in
the
verye
being
that
he
is
.
So
is
it
necessarie
that
with
the
minde
/
thou
thou
fyrst
consyder
the
beyng
of
the
creature
.
Ande
because
thou
shalt
fynde
hym
repleate
of
iperfectiō
/
beynge
terminable
create
/
temporall
/
corruptyble
and
other
lyke
/
therfore
it
behoueth
the
to
clense
/
puryfye
and
take
from
him
all
those
imperfectyons
/
and
ymagyn
him
infinite
/
interminable
/
icorruptible
and
in
effect
abstract
and
lyfte
vp
aboue
all
imperfectyon
.
Neyther
doth
that
suffise
/
but
also
it
is
necessarye
that
thou
floryshe
ande
adorne
him
of
all
perfectyon
possyble
/
in
soche
wyse
that
thou
conceaue
to
see
him
aeterne
/
necessary
/
simple
immutable
and
infinite
.
Neyther
yet
doth
all
that
suffise
/
but
morouer
it
behoueth
the
with
thy
thought
to
purify
and
clense
of
all
imperfectyon
the
Wyll
and
mynde
created
/
the
wysdome
created
the
iustice
bountye
/
pitye
/
power
/
Charitye
/
treuth
/
beaultye
and
all
the
other
vertues
and
perfections
/
to
which
imperfectyon
is
contrarye
/
ande
consequently
to
entythe
hym
of
infynyte
degrees
of
perfectyon
/
ande
so
to
beholde
hym
in
God
as
a
thinge
puryfyed
/
to
be
vnto
him
/
dyvyne
ande
intynite
.
BVT
because
those
powers
/
vertues
and
operatyons
with
imperfectyon
in
maner
ruleth
in
vs
/
will
not
suffer
our
wittes
to
conceaue
that
creature
in
his
beyng
and
to
clense
and
spoile
h●m
of
all
imperfectyons
/
and
so
to
make
him
infinite
/
we
can
not
in
our
beyng
see
him
in
God
in
whome
there
can
be
nothing
imperfect
▪
but
it
must
suffise
vs
to
see
hym
in
vertue
and
eminencie
.
So
that
albeit
in
gods
propre
beyng
ther
is
the
corporall
vysyon
/
the
imaginatyon
/
credulyte
opinion
/
discourses
and
other
actions
essentially
.
Nevertheles
it
must
suffise
vs
to
se
them
in
vertue
and
eminencye
.
For
to
see
God
clerely
/
it
includeth
and
conteyneth
all
perfection
/
lyke
as
the
golde
conteyneth
the
perfection
of
all
other
metalles
.
He
then
that
seeth
that
diuine
being
wyth
all
perfectyon
possible
/
seeth
what
thing
God
is
/
because
he
seeth
a
spirituall
lyght
/
moost
pure
moost
clere
/
moost
simple
and
exellently
fayre
/
aeterne
/
immutable
/
necessary
and
infinitely
perfect
/
replete
of
Celestiall
faelicite
/
iustice
/
powr
/
bountie
/
verite
/
wisdome
/
mercye
/
charite
and
of
all
the
other
perfect●ōs
and
vertues
infinitely
parfect
and
that
in
it
/
in
vertue
and
eminencye
be
all
the
colours
/
odours
/
sauours
/
soundes
/
songes
/
swetenes
/
fairenes
/
honours
/
dignityes
/
treasures
/
pleasures
and
faelicities
of
the
woorld
/
infinitely
and
without
proporcyon
/
more
perfect
then
they
be
of
them selues
here
.
And
moreouer
it
behoueth
the
to
knowe
that
the
beyng
of
the
creature
is
a
shadowe
and
a
moost
fleyght
vanité
in
comparison
of
Gods
beyng
/
and
the
difference
more
/
then
is
betwene
our
shadowe
ande
our selues
.
And
as
his
power
is
neuer
ydell
/
but
continuall
working
in
all
creatures
.
So
his
wisdome
continually
seeth
/
disposeth
and
ordeineth
all
thinges
moost
best
/
and
his
bountie
likewise
continually
communicateth
vnto
vs
his
benefyttes
and
graces
.
Furthermore
it
is
necessarie
thou
knowe
that
all
that
god
hath
wrought
/
worketh
or
shall
worke
in
his
creatures
/
is
all
for
man
/
for
whome
they
be
created
and
preserued
.
For
all
the
giftes
ande
benefittes
that
from
the
beginning
haue
bene
made
or
shal
be
made
to
the
creatures
/
Man
is
bounde
to
knowledge
them
as
made
to
hym
/
and
accordingly
therfore
to
thanke
God
.
Ande
especially
the
chosen
or
electe
/
to
whome
all
creatures
do
serue
/
both
the
predestinate
and
reprobate
.
Section
.
ij
.
Howe
to
knowe
God
by
hys
creatures
.
GOD
in
his
maiesté
apparelled
with
his
perfections
/
and
in
the
well
of
his
brightnes
(
as
sayth
Paule
)
is
a
certaine
light
inaccessyble
and
hidde
.
It
is
true
that
many
consyder
the
creatures
in
them selues
/
without
respect
to
hym
that
hath
created
them
/
ande
so
conserueth
and
gouuerneth
them
.
But
those
are
of
more
grosse
condicion
then
is
the
owle
/
which
/
because
he
can
not
beholde
the
Sonne
/
forceth
him self
and
taketh
pleasure
to
beholde
hym
in
the
sterres
.
And
they
/
not
seing
God
in
his
glorie
/
seke
not
/
at
the
lease
wise
/
to
see
him
in
the
mirrour
of
hys
creatures
.
But
knowe
thou
fyrst
that
this
ladder
of
the
creatures
to
clime
vnto
God
is
perillous
/
because
that
God
hauing
put
in
them
a
certeine
beaultie
and
swerenes
/
to
th
ende
that
mannes
vnderstandinge
of
the
taste
of
the
swete
running
water
shuld
be
prouoked
to
seke
the
fonteine
or
springe
/
and
therby
to
seke
God
with
more
vehemencie
.
Many
staye
or
rather
fyre
them selues
in
the
degrees
/
ande
neuer
arriue
to
the
heigth
.
And
some
of
the
sight
of
the
beaulté
created
/
fall
into
vyle
/
base
/
vnclene
and
fylthy
thoughtes
.
And
other
swelle
in
pryde
of
that
theyr
vayne
science
/
without
climing
to
taste
the
swetenes
of
Gods
bountie
/
fyxe
them selues
in
the
degrees
/
and
there
shewe
them selues
contented
for
rewarde
to
be
seen
and
reputed
for
learned
/
of
the
blinde
folysh
and
frantyke
woorlde
.
Furthermore
/
this
ladder
is
very
hard
and
imperfect
because
that
by
the
synne
of
our
fyrst
parentes
we
are
so
blynded
of
sight
/
that
wyth
great
difficulté
we
maye
see
god
in
the
darkenes
of
things
created
/
specyally
because
the
wise
of
the
woorlde
/
coueting
to
search
all
the
properties
/
vertues
and
qualyties
of
the
creatures
/
have
entangled
them selves
with
their
curious
thoughtes
to
the
vayne
shadowes
of
the
worlde
/
that
fyrst
they
are
attrapped
of
death
or
ever
they
are
a
lytle
elevated
their
mindes
towardes
God
.
It
is
also
a
very
longe
ladder
/
for
the
great
distaunce
that
is
betwene
the
lowe
sensyble
creatures
(
at
the
which
/
as
at
the
fyrst
steppe
or
degree
it
behoueth
to
begin
at
to
elyme
)
and
God
.
For
it
requireth
extreme
labour
to
arryse
to
the
knowledge
of
the
material
substaunces
/
and
moch
more
them
to
clime
with
the
thought
to
the
knowledge
of
the
imateriall
.
And
when
thou
art
arrived
at
the
perfet
knouledge
of
the
supreame
creature
/
because
betwene
that
and
God
there
is
infinite
dystaunce
/
before
that
with
the
thought
thou
arrive
at
god
/
thy
wittes
shal
be
in
maner
so
wekened
that
in
the
ende
thou
shalt
attayne
none
other
but
a
weake
inparfect
and
darke
concept
.
Therfore
to
have
sufficiente
lyght
of
God
to
the
knowledge
of
him
by
the
creatures
/
suffiseth
not
to
our
saluatyon
.
For
though
with
all
naturall
lyght
we
dyd
arryve
by
the
creatures
at
the
knowledge
of
God
/
yet
can
we
be
none
other
but
good
Metaphisici
or
natural
theologiens
/
and
not
therfore
good
and
supernaturall
diuines
/
because
the
woorlde
shuld
allwayes
haue
more
operatyon
in
vs
and
in
our
hertes
then
God
.
We
myght
well
leave
our
goods
for
pleasure
/
ande
one
an
other
for
honour
/
as
in
tymes
past
certeine
Phylosophers
have
done
/
whyche
left
one
vice
perceauing
other
.
But
no
man
can
willinglie
forsake
the
world
/
him selfe
and
all
thinge
/
and
haue
God
for
God
/
and
for
his
onely
laste
ende
/
but
he
alone
to
whome
the
bountie
of
God
is
discouered
/
in
soche
wyse
that
he
maye
more
in
him
/
then
all
the
richesses
/
pleasures
and
dignities
of
the
worlde
.
Wherunto
suffyseth
not
the
bountie
of
God
discouered
in
his
creatures
/
nor
all
our
naturall
light
/
as
Paul
writeth
to
the
Romaines
.
wherfore
they
are
not
to
be
excused
whiche
/
thinking
the
naturall
light
to
suffyse
/
and
trusting
in
their
propre
forces
or
strengthes
/
demaunde
none
other
light
of
God
/
but
are
to
be
reputed
wicked
.
For
as
moche
as
we
all
haue
nede
of
the
deuine
grace
and
lyght
to
knowe
GOD
suffyciently
.
Neyther
is
it
ynough
to
beholde
hym
in
his
creatures
.
But
it
behoueth
wyth
the
spirite
and
supernaturall
lyght
to
vnderstand
hym
in
Christe
/
where
he
discauereth
hym selfe
with
so
greate
excessyue
bountie
/
that
he
rauissheth
ande
draweth
vnto
him
the
hartes
/
in
soche
wyse
/
that
deliuering
them
of
the
worlde
/
he
saueth
them
.
Let
vs
therfore
fyxe
our
eyes
in
that
diuine
spectacle
/
to
th
ende
/
that
fealing
in
him
and
by
hym
the
bountie
of
the
father
/
we
maye
rendre
vnto
him
all
honour
and
glorie
by
our
Sauiour
Iesu
christ
.
Amen
.
Sermon
.
iij.
If
Phylosophie
serue
to
true
Theologie
or
diuinite
/
and
in
what
maner
.
THere
be
some
the
which
denying
al
supernatural
light
/
thinke
that
in
the
worlde
there
is
none
other
Theology
or
diuinité
but
the
naturall
/
whiche
they
call
Metaphysyca
.
And
because
that
a
Man
can
not
be
a
Good
Metaphysiens
/
vnles
he
be
fyrst
a
good
Philosopher
/
therfore
they
be
constrained
to
saie
/
that
Philosophie
serueth
to
Theologie
or
Diuinite
.
Somme
other
/
not
being
able
to
denye
Theologie
or
diuinitie
to
be
supernaturall
/
saye
that
it
is
grounded
vppon
the
naturall
/
in
such
wise
that
(
after
their
sayig
)
as
the
knowledge
intellectiue
requireth
the
sensytiue
/
because
therof
it
hath
originall
/
groweth
and
hangeth
or
dependeth
/
so
hath
Theologie
or
diuinitie
nede
of
Philosophie
/
because
of
it
it
taketh
beginning
groweth
and
is
establisshed
.
Philosophy
then
after
theyr
opinion
/
is
the
guide
that
leadeth
vnto
Santa
Santorum
/
to
beholde
the
celestiall
thinges
.
The
ladder
by
the
whiche
it
behoueth
/
to
clime
to
true
Theologie
or
diuinitie
.
And
mannes
reason
is
the
rule
to
the
whiche
(
according
to
theyr
iudgementes
)
resorte
all
the
knowledge
of
the
diuine
light
.
And
in
so
moch
do
they
allowe
them
/
in
as
moch
as
they
agre
/
not
with
the
holy
scriptures
nor
with
the
spirite
/
but
with
theyr
blinde
humaine
iudgement
/
which
they
holde
for
the
sceptre
that
she
with
all
/
euen
to
God
.
But
I
saye
/
that
as
our
humaine
reason
by
the
sinne
of
our
fyrst
parentes
/
is
weake
/
blinde
/
frenetike
and
foolish
.
So
is
lykewise
theyr
Philosophie
.
Ande
that
because
that
albeit
after
the
synne
/
God
left
vnto
man
a
litle
light
of
the
naturall
thinges
/
necessarie
to
the
humaine
life
and
conuenient
to
our
miserable
state
.
Man
neuertheles
/
in
whome
resteth
a
certeyn
pride
and
curiosytē
/
wolde
not
content
hym self
with
so
symple
a
knowledge
.
As
where
a
certeyn
Philosopher
/
geuing
him
selfe
thurtye
yeres
to
studye
the
knowledge
of
all
the
properties
of
the
bee
/
coulde
never
perfectly
attaine
his
desyre
.
The
others
haue
geuen
them selues
to
search
the
knowledge
of
al
the
properties
/
qualities
/
vertues
and
operations
of
euerie
sensyble
thing
ande
not
onely
of
the
base
ande
corruptyble
but
also
of
the
celestiall
bodyes
.
Yea
(
and
which
is
more
)
they
haue
enterprysed
to
speake
of
the
Soule
/
of
the
Angelles
/
of
God
and
of
the
thinges
supernaturall
/
In
soche
wyse
that
(
passyng
the
lymytes
of
theyr
small
light
/
and
walking
blyndely
)
eche
one
hathe
fabrycate
in
hys
minde
his
owne
fantasie
/
and
to
the
purpose
have
so
spoken
and
written
every
one
according
to
his
propre
frenesye
/
wher
of
is
growen
so
great
varieté
of
opinions
/
so
many
confusions
/
errours
/
sectes
ande
heresies
/
that
(
as
saint
Ierome
iustly
calleth
them
)
the
Philosophers
are
the
Patryarkes
of
the
heretykes
/
ande
the
fyrst
begotten
of
Egipte
.
Ande
it
is
an
olde
prouerbe
/
a
great
Philosopher
a
great
heretyke
.
The
naturall
reason
therfore
/
that
is
not
healed
by
faith
/
is
frenetyke
and
foolysh
/
as
thou
mayest
well
thinke
when
thou
considerest
the
presumptyon
/
in
that
it
pretendeth
to
be
the
guyde
/
foundacyon
ande
ladder
of
the
diuine
knowledges
.
Where
as
it
serueth
not
to
rayse
the
man
to
the
knowledge
of
God
/
but
moche
lesse
geueth
him
cause
to
confesse
with
Socrates
that
not
only
he
knoweth
not
/
but
also
that
/
wythout
the
diuine
grace
he
can
do
nothinge
.
Albeit
that
that
Phylosophye
is
nowe
so
proude
/
that
with
the
suppressinge
and
persecutinge
of
Chryst
/
the
Gospell
/
the
grace
ande
fayth
/
it
hath
alwayes
magnifyed
the
carnall
man
/
his
lyght
ande
his
powers
/
And
is
become
so
frenetike
/
that
oneles
it
be
healed
by
faith
/
it
wyll
beleue
nothing
to
be
true
/
but
that
it
thinketh
good
/
neyther
is
it
possible
to
persuade
him
in
any
treuth
/
yf
fyrst
declared
vnto
him
by
his
frenetyke
reasons
/
it
be
not
conformable
to
hys
blynde
iudgement
.
Conclude
therfore
/
that
Phylosophye
lyeth
lowe
in
the
darke
vale
of
vnderstandyng
/
and
can
not
lyft
the
head
to
the
hygh
ande
supernaturall
thynges
/
in
respect
wherof
/
it
is
vtterly
blynde
/
ande
knoweth
not
/
neyther
by
experience
nor
reuelation
/
so
that
in
it
/
it
is
impossible
to
establysh
the
foundacion
of
the
faith
.
For
as
the
feling
passeth
not
the
region
of
the
sensible
thinges
.
So
likewise
can
nothne
mayne
reason
nor
phyiosophye
passe
the
regyon
of
the
naturall
thynges
.
The
naturall
man
(
as
wryteth
Paule
)
vnderstandeth
not
the
thinges
of
the
spirite
.
And
because
he
is
not
capax
/
that
is
percea●eth
it
not
/
he
mocketh
and
scorneth
it
.
Yea
he
persecuteth
/
banisheth
withstandeth
/
denyeth
ande
repugneth
the
myracles
/
reuelatids
propheties
/
the
grace
fayth
the
holy
scriptures
/
God
/
Chryst
and
hys
membres
.
Sermon
.
iiij
.
Howe
we
ought
to
vse
the
holy
scriptures
/
in
attaining
the
knowledge
of
God
.
THe
knowledge
of
the
holy
scriptures
is
not
ynough
to
proue
that
we
haue
suffycient
light
of
God
/
because
it
is
possible
that
a
man
maye
by
his
prompte
memorie
attaine
the
holy
scriptures
ande
their
interpretacions
in
his
minde
/
and
by
force
of
his
naturall
wytte
/
naturally
vnderstand
them
/
and
be
neuertheles
for
all
that
without
faith
/
spirite
and
lyuely
light
of
God
.
They
serue
also
an
other
maner
/
that
many
tymes
happeneth
.
As
where
God
maketh
the
in
spirite
with
lyuely
faith
to
feale
a
deuine
trueth
.
Afterwardes
/
reding
the
holy
scriptures
/
thou
findest
that
trueth
written
that
thou
hast
so
conceaued
.
And
therof
resting
contented
/
thou
confirmest
thy self
in
the
fayth
of
that
trueth
/
notwithstanding
that
it
ought
to
suffise
the
/
of
the
fyrst
inspiration
of
the
holighost
.
And
so
moreouer
because
that
in
Christ
is
the
ende
of
the
lawe
/
all
the
promisses
fulfylled
and
all
the
prophecies
verified
/
the
shadowes
/
figures
and
scriptures
of
the
olde
Testament
/
he
that
redeth
it
and
seeth
all
fulfylled
in
christ
is
forced
to
satisfye
him self
of
the
trueth
/
and
to
establish
him self
in
faith
.
The
holy
scriptures
moreouer
shewe
vnto
vs
(
though
farre
of
)
our
countrey
.
By
her
we
haue
lyght
of
God
of
his
promisses
and
also
of
his
threateninges
.
Sermon
.
v.
Of
th
inconueniences
that
are
happened
and
dayly
happen
by
the
abuse
of
the
holy
Scryptures
.
T
The
holy
Scriptures
of
them selues
be
the
good
giftes
of
got
and
of
the
holyghoost
.
Neuertheles
they
maye
be
vsed
of
vs
wel
or
euell
/
as
by
experience
it
is
manifest
.
For
where
as
Gods
elect
serue
them selues
of
it
to
Gods
honour
/
the
reprobate
contrary
wyse
serue
them selues
of
it
to
his
dishonour
/
through
their
owne
faute
and
not
of
the
scriptures
In
so
moch
that
in
respect
of
their
wicked
malignité
it
hath
per
chaunce
done
hurte
in
some
wayes
to
the
worlde
/
though
at
length
/
god
of
his
infynite
bounté
reduceth
all
thinges
to
his
honour
and
glorie
.
For
first
the
scriptures
and
specially
the
holy
scriptures
/
haue
annoied
them
who
haue
been
diligent
to
gather
to gether
manie
bookes
/
and
negligent
to
studye
them
.
Thinking
them selues
fully
learned
when
they
haue
had
their
librarie
full
of
bokes
.
Other
some
studying
/
haue
not
attayned
to
imprynte
the
trueth
that
they
founde
in
theyr
mindes
/
and
therfore
haue
wrytten
it
in
papers
/
so
that
/
resting
moost
ignoraunt
/
all
their
learning
consysteth
in
their
wrytinges
/
and
loosing
them
/
they
also
loose
their
science
.
Which
was
one
of
the
Argumentes
that
caused
Plato
to
condempne
lettres
/
sayinge
that
before
scripture
was
founde
/
the
men
were
moche
better
learned
then
sence
/
because
they
were
forced
to
write
in
theyr
mindes
that
that
afterwardes
they
haue
written
in
paper
.
I
passe
ouer
that
many
haue
consumed
theyr
time
in
the
dishonour
of
god
/
in
reading
and
wrytyng
of
thinges
curious
ande
pernicious
to
the
health
.
And
that
manie
transported
of
Curiosyté
/
haue
willed
to
see
so
many
bookes
that
in
the
ende
they
remained
confused
wythout
frute
.
As
doth
the
felde
wheron
they
cast
ouermoch
seede
.
And
of
some
that
by
those
meanes
haue
lost
their
wittes
.
But
that
which
importeth
moche
more
is
that
they
thynke
the
true
knowledge
of
Theologie
or
diuinité
consisteth
in
lettres
/
which
is
vtterly
false
/
because
they
giue
not
true
and
lyuely
light
of
the
supernatural
thiges
that
can
not
otherwise
be
knowen
of
vs
but
by
spyrite
/
reuelation
/
faith
spirituall
taste
/
lyuely
vnderstanding
and
sure
experience
.
For
like
as
the
Phylosopher
without
experience
can
haue
no
knowledge
although
he
beare
in
minde
all
that
is
written
/
ande
nor
hauing
practysed
/
he
must
rest
onely
in
opynion
grounded
vppon
Aristotle
/
Plato
and
the
other
Philosophers
/
whiche
moueth
hym
to
beleue
theyr
wrytyng
to
be
true
/
being
neuertheles
in
very
dede
more
ignoraunt
then
is
the
poore
paisaunt
or
husbandman
/
that
by
labouring
of
the
Earth
/
without
sekinge
lettres
/
fyndeth
the
operacion
of
many
naturall
thynges
/
that
proueth
his
science
to
be
somwat
and
theirs
none
/
though
well
they
study
for
euer
and
wante
experyence
.
So
likewise
one
symple
ydeote
without
learning
/
if
he
haue
faith
/
lyuely
taste
/
and
spirituall
vnderstanding
of
God
/
is
a
greater
diuine
then
all
the
learned
men
of
the
worlde
that
be
wythout
spirite
.
Yea
he
is
a
diuine
ande
they
none
.
For
that
of
the
heauenvly
supernaturall
thinges
he
knoweth
so
moch
as
he
tasteth
/
and
exper●n●ateth
by
faith
〈◊〉
the
learned
man
hath
onely
a
barraine
/
y●le
colde
and
d●ade
opinton
which
standeth
without
faith
in
desperacion
/
accompained
of
euery
vice
.
Nowe
therfore
it
appereth
that
of
this
errour
/
by
thiking
that
true
Theologie
or
diuinite
consisteth
in
learning
/
there
are
innuaerable
inconuemences
growen
/
and
chefely
that
many
/
wanting
letters
/
and
not
hauing
tyme
to
studie
/
thinking
that
by
other
wares
it
is
impossible
to
become
diuines
/
haue
not
disposed
them selues
to
demaunde
of
God
with
meke
harte
ande
feruent
desyreth
:
lyght
of
the
diuine
thinges
.
And
moreouer
they
haue
fledde
ande
withdrawen
them selues
from
the
intellygence
or
understanding
of
the
holy
scriptures
/
as
from
a
terrible
ruyne
/
because
their
wyse
learned
and
holy
men
haue
persuaded
them
that
no
man
may
vnderstand
it
but
they
onthe
that
are
learned
.
Condempning
them
that
write
in
the
vulgare
tongue
/
as
if
the
true
diuinite
depended
of
the
Hebrue
Greke
or
Latin
lettres
/
or
of
that
witte
that
hath
well
studied
them
.
Beholde
nowe
therfore
whether
this
be
not
a
moost
rawe
and
wicked
opinion
/
being
the
very
cause
that
hath
moued
me
thus
to
write
in
my
natural
tonge
to
th
intent
that
(
knowing
the
true
Theologie
to
be
open
to
euery
langdage
and
to
the
symple
)
our
owne
nation
shulde
not
be
priuate
/
who
haue
none
other
but
the
mother
tongue
.
Ther
be
many
that
/
studying
the
holy
scriptures
without
spirite
/
lyuely
faith
and
supernarall
light
/
haue
not
onely
not
attayned
the
true
knowledge
of
the
bountie
of
God
and
theyr
owne
propre
miseries
/
but
the
more
they
haue
studied
/
the
more
/
by
the
drie
and
deade
letter
/
they
are
become
blynde
of
God
and
of
them selues
.
Yea
vnfaithfull
/
vnkind
/
proude
arrogaunt
presumptuous
contentious
ande
repleate
of
all
other
byces
.
Where
as
the
supernaturall
true
Theologie
or
diuinité
stewing
the
great
bounté
of
God
/
and
declaryng
in
our
selues
our
owne
myseries
maketh
vs
faithfull
/
thankfull
/
iuste
/
humble
/
modest
/
gentle
/
quiet
and
conformable
.
And
moreouer
they
be
so
blynde
that
not
knowing
theyr
owne
wretchednes
/
they
not
onely
forbeare
to
humble
them selues
before
God
/
and
of
him
hartely
to
demaunde
helpe
lyght
and
grace
/
but
also
leauing
praier
for
their
studie
/
and
the
spirite
for
theyr
learnig
/
they
presume
to
be
masters
of
the
others
as
Paule
wryteth
/
ande
so
inflambed
of
theyr
science
/
haue
staundered
the
worlde
where
as
charyte
edifieth
.
Many
also
beleuing
by
the
studie
of
the
holy
scriptures
/
to
attayne
true
Theologye
and
parfect
knowledge
of
God
ande
consequently
the
chefe
felycyté
possyble
to
the
lyuing
man
/
haue
geuen
them selues
to
studye
the
scriptures
/
and
walkinge
by
them
to
ioyne
to
the
supreme
faelicité
of
Gods
knowledge
/
because
they
wanted
the
spirite
/
they
neyther
can
arryve
at
the
true
ande
lyvely
lyght
/
taste
and
spirituall
vnderstanding
of
God
nor
yet
to
the
true
felicité
.
Wher
of
it
groweth
that
they
fall
to
the
botome
of
infidelyté
/
in
suche
wise
/
that
they
beleue
that
there
is
none
other
light
/
faith
or
diuinité
then
that
their
barreine
and
deade
opinion
/
nor
other
felyeiré
then
that
theyr
myserye
/
and
so
/
seming
to
have
attained
the
heigth
of
vertues
/
before
they
have
ones
tasted
of
them
/
they
disprayse
them
.
These
and
soche
other
inconveniences
are
growen
ande
continual
lye
growe
through
them
that
knowe
not
how
they
ought
to
vse
the
holy
scriptures
in
soche
wise
/
that
by
theyr
default
/
ande
not
of
the
scriptures
/
they
have
perchaunce
done
hurte
to
the
worlde
.
But
for
that
we
ought
not
to
condempne
the
letters
(
as
many
have
done
)
but
the
men
that
knowe
not
to
vse
them
as
they
shulde
be
vsed
to
the
honour
of
God
.
To
whome
be
all
honour
and
glory
by
our
sauiour
Iesu
christ
.
Sermon
.
vj.
If
to
bee
good
diuines
it
behoue
vs
to
haue
the
humaine
sciences
or
not
.
THere
be
many
that
thinke
it
is
not
possyble
to
attaine
the
perfection
of
Theologie
/
if
fyrst
a
man
learne
not
Grammer
/
Dialec
:
ica
/
Philosophie
and
metaphisica
/
Yea
Scotus
Thomas
bonauenture
ande
soche
other
.
I
confesse
my selfe
to
haue
been
in
that
errour
and
therfore
am
nowe
moued
to
compassion
of
them
that
rest
blinded
withall
.
If
it
were
as
they
saye
/
we
shulde
be
moost
bounden
vnto
the
inuentours
of
those
sciences
/
syns
that
by
them
we
maye
be
good
diuines
/
and
without
them
not
.
And
then
I
praye
you
if
they
happened
to
perish
or
those
aucthours
to
be
lost
shulde
it
not
followe
that
also
the
worlde
shuld
lacke
diuinité
?
And
lykewyse
if
the
learned
men
in
those
sciences
be
onely
the
good
diuins
and
consequently
Sainctes
(
the
contrary
wherof
is
clerely
seen
)
then
myght
well
the
symple
ande
vnlearned
people
despaire
of
all
ghoostly
health
/
and
the
true
and
necessarie
diuinité
hange
vppon
humaine
sciences
.
So
by
that
reason
it
shulde
behoue
vs
to
saye
that
the
Apostles
and
in
maner
all
the
sainctes
/
Yea
and
the
blessed
virgin
Marie
weare
not
good
diuines
/
notwithstanding
that
they
haue
taught
others
.
No
nor
Christ
neuer
learned
those
humayne
sciences
/
and
yet
was
he
the
moost
excellent
diuine
.
Finis
.