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Sermōs of Master Bernardyne Othyne / borne wythin the famous vniversite of Siena in Italy / nowe aso an ex•le in this lyfe /
Sermons of Master Bernadine Obliging / born within the famous vniversite of Siena in Italy / now also an ex•le in this life /
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for the faithfull testimony of Iesus Christ.
for the faithful testimony of Iesus christ.
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Sermo i. Vhat thinge God is. IGnoraunce specyallye of the heavēly things /
Sermon i. Vhat thing God is. IGnoraunce specially of the heavenly things /
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is the greatest lack that cā be in man and aboue all other the ignoraunce or lack of knowledge of God.
is the greatest lack that can be in man and above all other the ignorance or lack of knowledge of God.
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For as it is impossible to attaine the science of Philosophye Astrologie Geometrye or of any other lyke /
For as it is impossible to attain the science of Philosophy Astrology Geometry or of any other like /
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without the grounde or fyrst prīcipailes.
without the ground or fyrst principailes.
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So without the knowledge of God the true beginnyng and pricypall of true deuynite it is impossible to have any lyght of the trouth /
So without the knowledge of God the true beginning and principal of true deuynite it is impossible to have any Light of the troth /
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necessary ād proffitable to the ghostly health. And likewyse / as the knowledge of the first principalles of one sciēce /
necessary and profitable to the ghostly health. And likewise / as the knowledge of the First principals of one science /
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depēdeth the knowledge of all the trouth ād conclusiōs that that science conteineth. So of the true knowledge of God /
dependeth the knowledge of all the troth and conclusions that that science Containeth. So of the true knowledge of God /
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depēdeth the knowledge of all the circūstaunces ād trouth of Theologie or Deuinité Wherfore seing howe moche pestiferous and detestable the ignoraunce of God is /
dependeth the knowledge of all the Circumstances and troth of Theology or Deuinité Wherefore sing how much pestiferous and detestable the ignorance of God is /
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and howe moche necessarie the true knowledge of him is / I haue thought it expedient / fyrst to consyder what thinge God is.
and how much necessary the true knowledge of him is / I have Thought it expedient / fyrst to Consider what thing God is.
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It is a moost easye thīge to knowe that God is / or that there is a god /
It is a most easy thing to know that God is / or that there is a god /
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sithens that there is no Nation so barbarous / but that it beleueth that there is a God /
since that there is no nation so barbarous / but that it Believeth that there is a God /
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being a generall knowledge that God hath so imprinted in the hartes of al men / that if the man haue any iudgemēt at all /
being a general knowledge that God hath so imprinted in the hearts of all men / that if the man have any judgement At all /
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it behoueth him with the harte to cōfesse 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 /
it behooves him with the heart to confess that there is a God. For albeit there have be many wicked which with their mouths have said / there is no God. Nevertheless the self same /
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when they haue fallen into any peril or necessité / haue been ēforced of that onely light and religion of God /
when they have fallen into any peril or necessité / have been Enforced of that only Light and Religion of God /
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to recōmende them selues vnto him / so that we must of force repute hī a very ydeote / that demeth God.
to recommend them selves unto him / so that we must of force repute hī a very ydeote / that deemeth God.
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Ande being therfore an euident and easy thinge to endwe that there is a God / And being Therefore an evident and easy thing to endwe that there is a God /
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we most nowe travaile āde labor (though it be moost 〈 ◊ 〉) to knowe what that god is.
we most nowe travail and labour (though it be most 〈 ◊ 〉) to know what that god is.
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〈 … 〉 haue beē of opimō that it is impossible that ••e shulde Imagin what God is because infinitene aboue all propor•ions h• exced• to the weakenes of our vnderstāding• /
〈 … 〉 have beam 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 vnderstanding• /
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spe••ally because our wi••es are drowned in the bodie / occupied of fan•as••s / ād 〈 ◊ 〉 by the derke vaynes of thinges 〈 ◊ 〉 / farre of from God.
spe••ally Because our wi••es Are drowned in the body / occupied of fan•as••s / and 〈 ◊ 〉 by the dark vains of things 〈 ◊ 〉 / Far of from God.
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We be weake of 〈 ◊ 〉 •eke and impolēt through the 〈 … 〉 and our owne synnes.
We be weak of 〈 ◊ 〉 •eke and impolent through the 〈 … 〉 and our own Sins.
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Wherefore they •aye that we cā haue noue other knowledg of God / but the negatiue / that is to witte /
Wherefore they •aye that we can have Novel other knowledge of God / but the negative / that is to wit /
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we maye knowe that God is not materiall nor forme imperfect nor yet soule of the world / that he is not Earth / Water / Ayre / Fyre / Winde / seecre / Mons / Sonne /
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 /
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Corporall light nor any vertue spredde abroade. He is not the beaultie that we see / the swetenes that we taste / nor other thinge sensible / imaginable or intelligible of vs /
Corporal Light nor any virtue spread abroad. He is not the beaultie that we see / the sweetness that we taste / nor other thing sensible / imaginable or intelligible of us /
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but that infinitely he exceadeth all creatures / and all things that we vnderstand. In him ther is an inaccessible lyght such as they /
but that infinitely he exceadeth all creatures / and all things that we understand. In him there is an inaccessible Light such as they /
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which with theyr thoughtes in maner have been raysed so hyghe / that they have founde what God is have deceued them selves.
which with their thoughts in manner have been raised so high / that they have found what God is have deceived them selves.
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And they who ymagin in theyr myndes to have founde God / do fabricate an ydoll / oute of all measure distaunt from the true beyng of God / And they who ymagin in their minds to have found God / do fabricate an idol / out of all measure distant from the true being of God /
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as appeareth by his commaundemente to the Iewes / whan he prohibited thē the sculpture or grauinge of ydolles /
as appears by his Commandment to the Iewes / when he prohibited them the sculpture or graving of Idols /
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vnderstandyng not of the materyall ydolles onely / but also of the imaginable. For our wittes are extreme darknes /
understanding not of the material Idols only / but also of the imaginable. For our wits Are extreme darkness /
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in comparyson of gods inestimable fyrst light.
in comparison of God's inestimable fyrst Light.
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So that it behoueth vs with Aarō to enter in Sācta Sanctorum and with Moses into the Celestiall Clowde / if we will knowe / that is to say /
So that it behooves us with Aarō to enter in Sācta Sanctorum and with Moses into the Celestial Cloud / if we will know / that is to say /
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to knowe that we knowe not /
to know that we know not /
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in so the wyse that the more fervently a man will professe not to knowe somoch the better he doth knowe / and who presumeth to knowe /
in so the wise that the more fervently a man will profess not to know So much the better he does know / and who Presumeth to know /
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is farthest of frō the knowledge.
is farthest of from the knowledge.
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And why? because God in his power and lyght standeth so hidde in darkenes from vs /
And why? Because God in his power and Light Stands so hid in darkness from us /
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that with blindnes we see him / wyth ignoraunce we knowe him / with retuing or with going backe we comprehend him /
that with blindness we see him / with ignorance we know him / with retuing or with going back we comprehend him /
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in fleing we finde him and with scylence we prayse him. And it behoueth him that will knowe what thinge God is /
in fleeing we find him and with silence we praise him. And it behooves him that will know what thing God is /
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to study in the scole of simpliene and rest vanquisshed of that inestimable / inaccessible ande incomprehensible lyght.
to study in the scole of simpliene and rest vanquished of that inestimable / inaccessible and incomprehensible Light.
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And I confesse that we cā not comprehend God / in such maner as God comprehendeth him selfe. That is to saye /
And I confess that we can not comprehend God / in such manner as God comprehendeth him self. That is to say /
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we can not have ā infinite knowledge of him / as do the blessed saintes that is to saye /
we can not have and infinite knowledge of him / as do the blessed Saints that is to say /
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to have as they have the clere naked / open and visible sight of him / to beholde hym in the founteyne of his bryghtnes /
to have as they have the clear naked / open and visible sighed of him / to behold him in the fountain of his brightness /
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face to face in the verye being that he is.
face to face in the very being that he is.
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But we may very well attaine a knowledge what God is though not so perfectly as we shall knowe in the other lyte. But we may very well attain a knowledge what God is though not so perfectly as we shall know in the other Light.
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For it is not possible we shuld knowe what thig God is not / if fyrst we learne not to knowe what thing he is /
For it is not possible we should know what thig God is not / if fyrst we Learn not to know what thing he is /
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and that his being is so pertect that it repugneth thimperfectiōs of those thinges that be not.
and that his being is so pertect that it repugneth thimperfections of those things that be not.
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Wherfore considering all the negatiues 〈 ◊ 〉 are rehearsed of god are grounded vppon 〈 ◊ 〉 posy•i•e ād affirmatio• that 〈 … 〉 /
Wherefore considering all the negatives 〈 ◊ 〉 Are rehearsed of god Are grounded upon 〈 ◊ 〉 posy•i•e and affirmatio• that 〈 … 〉 /
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we must saye of force ••a• we know• God more perfertly / in knowing that is to be knowē /
we must say of force ••a• we know• God more perfertly / in knowing that is to be known /
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then in knowing nothīg at all. And therfore speaking of more h•••e knowledge affyrmatiue /
then in knowing nothing At all. And Therefore speaking of more h•••e knowledge affyrmatiue /
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that in this present lyfe the electe cōmunly and without speciall priuiledge ād miracle had of God / I saie /
that in this present life the elect communly and without special privilege and miracle had of God / I say /
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that fyrst thou oughtest to cōsyder that the creature hath hys beyng / although imperfect. Ande God hath his being without anie imperfecciō Yea his beyng is infinitely perfect.
that fyrst thou Ought to Consider that the creature hath his being / although imperfect. And God hath his being without any imperfection Yea his being is infinitely perfect.
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wherfore to knowe what thinge God is / it behoueth the to do as he doth that wyll make an Image.
Wherefore to know what thing God is / it behooves thee to do as he does that will make an Image.
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Fyrst he cutteth of many peces / before he parforme the forme that he deforeth / and afterwardes payntech and apparcelleth it.
Fyrst he cutteth of many Pieces / before he parforme the Form that he deforeth / and afterwards payntech and apparcelleth it.
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So is it necessarie that with the minde / thou thou fyrst consyder the beyng of the creature.
So is it necessary that with the mind / thou thou fyrst Consider the being of the creature.
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Ande because thou shalt fynde hym repleate of iperfectiō / beynge terminable create / temporall / corruptyble and other lyke /
And Because thou shalt find him replete of iperfection / being terminable create / temporal / corruptyble and other like /
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therfore it behoueth the to clense / puryfye and take from him all those imperfectyons / and ymagyn him infinite / interminable /
Therefore it behooves thee to cleanse / puryfye and take from him all those imperfections / and ymagyn him infinite / interminable /
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icorruptible ād 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 perfectyō possyble /
incorruptible and in Effect abstract and lift up above all imperfection. Neither does that suffice / but also it is necessary that thou flourish and adorn him of all perfection possible /
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in soche wyse that thou conceaue to see him aeterne / necessary / simple immutable ād infinite. Neyther yet doth all that suffise /
in such wise that thou conceive to see him aeterne / necessary / simple immutable and infinite. Neither yet does all that suffice /
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but morouer it behoueth the with thy thought to purify ād clense of all īperfectyon the Wyll ād mynde created /
but moreover it behooves thee with thy Thought to purify and cleanse of all imperfection the Will and mind created /
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the wysdome created the iustice bountye / pitye / power / Charitye / treuth / beaultye and all the other vertues ād perfections / to which imperfectyon is contrarye /
the Wisdom created the Justice bounty / pity / power / Charity / truth / beaultye and all the other Virtues and perfections / to which imperfection is contrary /
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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. BƲT because those powers /
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. BƲT Because those Powers /
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vertues and operatyons with imperfectyō in maner ruleth in vs /
Virtues and operations with imperfection in manner Ruleth in us /
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will not suffer our wittes to conceaue that creature in his beyng and to clense and spoile h•m of all imperfectyons /
will not suffer our wits to conceive that creature in his being and to cleanse and spoil h•m of all imperfections /
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and so to make him infinite /
and so to make him infinite /
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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.
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.
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So that albeit in gods propre beyng ther is the corporall vysyon / the imaginatyon / credulyte opinion / discourses ād other actions essentially.
So that albeit in God's proper being there is the corporal vision / the imagination / credulyte opinion / discourses and other actions essentially.
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Nevertheles it must suffise vs to se thē in vertue and eminencye. For to see God clerely /
Nevertheless it must suffice us to see them in virtue and eminencye. For to see God clearly /
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it includeth and conteyneth all perfection / lyke as the golde conteyneth the perfection of all other metalles.
it includeth and Containeth all perfection / like as the gold Containeth the perfection of all other metals.
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He then that seeth that diuine being wyth all perfectyon possible / seeth what thing God is /
He then that sees that divine being with all perfection possible / sees what thing God is /
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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 /
Because he sees a spiritual Light / most pure most clear / most simple and excellently fair / aeterne / immutable / necessary and infinitely perfect / replete of Celestial faelicite / Justice / power / bounty / verity / Wisdom / mercy /
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charite and of all the other perfect•ōs ād vertues infinitely parfect and that in it / in vertue and eminencye be all the colours / odours / sauours / soūdes / songes / swetenes / fairenes / honours / dignityes / treasures /
charity and of all the other perfect•ons and Virtues infinitely perfect and that in it / in virtue and eminencye be all the colours / odours / savours / sounds / songs / sweetness / fairness / honours / dignities / treasures /
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pleasures and faelicities of the woorld / infinitely ād without proporcyon / more perfect then they be of them selues here.
pleasures and faelicities of the world / infinitely and without proportion / more perfect then they be of them selves Here.
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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 differēce more /
And moreover it behooves thee to know that the being of the creature is a shadow and a most flight vanité in comparison of God's being / and the difference more /
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then is betwene our shadowe ande our selues. It is to be sayde of God / that surely he is onely the thinge that is.
then is between our shadow and our selves. It is to be said of God / that surely he is only the thing that is.
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Lyke wise I say of our powers / beaulte trueth / charité / iustice / wysdome and of all our other vertues /
Like wise I say of our Powers / beaulte truth / charité / Justice / Wisdom and of all our other Virtues /
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that compared to the diuine they be as moost vaine Images / and shadowes / infinitely distaūt frō them of god. Also it behoueth to knowe / that God is not ydell /
that compared to the divine they be as most vain Images / and shadows / infinitely distant from them of god. Also it behooves to know / that God is not idle /
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but that he cōtinually worketh (as Christ saith) in such wise / that he hath not onely geuē vnto the worlde his beige /
but that he continually works (as christ Says) in such wise / that he hath not only given unto the world his beige /
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but also continuallye conserueth all the thinges created / and all the vertues / that of all the myracles and straunge effectes /
but also continually conserveth all the things created / and all the Virtues / that of all the Miracles and strange effects /
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we konwledge only God to be Aucthour and to him we gyue all thankes honor ād glorie.
we Knowledge only God to be Author and to him we gyve all thanks honour and glory.
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So likewise ought we to knowledge of him all the naturall effectes and operacions / and not to extolle or praise nature / but God onely /
So likewise ought we to knowledge of him all the natural effects and operations / and not to extol or praise nature / but God only /
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who grueth and preserueth the bring ande vertue to all thinges. Neither ought there any other chaunce or fortune to be named /
who grueth and Preserveth the bring and virtue to all things. Neither ought there any other chance or fortune to be nam /
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but all to be confessed of God / and he onely to be thanked / euen as he continually worketh for vs.
but all to be confessed of God / and he only to be thanked / even as he continually works for us
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And as his power is neuer ydell / but continuall working in all creatures. So his wisdome continually seeth /
And as his power is never idle / but continual working in all creatures. So his Wisdom continually sees /
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disposeth and ordeineth all thinges moost best / and his bountie likewise cōtinually communicateth vnto vs his benefyttes and graces.
Disposeth and ordaineth all things most best / and his bounty likewise continually Communicateth unto us his benefyttes and graces.
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Furthermore it is necessarie thou knowe that all that god hath wrought / worketh or shall worke in his creatures / is all for man /
Furthermore it is necessary thou know that all that god hath wrought / works or shall work in his creatures / is all for man /
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for whome they be created and preserued.
for whom they be created and preserved.
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For all the giftes ande benefittes that from the beginning haue bene made or shalbe made to the creatures /
For all the Gifts and benefits that from the beginning have be made or shall made to the creatures /
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Man is bounde to knowledge them as made to hym / and accordingly therfore to thanke God.
Man is bound to knowledge them as made to him / and accordingly Therefore to thank God.
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Ande especially the chosen or electe / to whome all creatures do serue / both the predestinate and reprobate.
And especially the chosen or elect / to whom all creatures do serve / both the predestinate and Reprobate.
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Yea the Anngelles and the deuelies / euen to the very sines. And because God doth here manifest and discouer him selfe / with his omni potent wisdome / trueth / iustice / Yea the Angels and the deuelies / even to the very sines. And Because God does Here manifest and discover him self / with his omni potent Wisdom / truth / Justice /
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bountie and his other vertues ande perfections / not onely in his creatures / but moch more in his scriptures /
bounty and his other Virtues and perfections / not only in his creatures / but much more in his Scriptures /
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ād specially in Christ on the crosse / chefely to them that by faith conceaue him with spirite.
and specially in christ on the cross / chiefly to them that by faith conceive him with Spirit.
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Therfore it behoueth him that will knowe what this GOD is / to beholde him particulerly in Christe /
Therefore it behooves him that will know what this GOD is / to behold him particularly in Christ /
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and to beseche him to giue him lyuely ande clere light to knowe him not onely in his creatures and scriptures / but specially in Christe crucifyed /
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 /
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to thende that in him ād by him / vnderstanding the great bountie of God / we maye rendre vnto hym all honour and glory / by our Sauiour Iesu Christ. Amen.
to The 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 Iesu christ. Amen.
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Section. ij. Howe to knowe God by hys creatures. GOD in his maiesté apparelled with his perfections /
Section. ij. Howe to know God by his creatures. GOD in his maiesté appareled with his perfections /
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ād in the well of his brightnes (as sayth Paule) is a certaine light inaccessyble and hidde.
and in the well of his brightness (as say Paul) is a certain Light inaccessyble and hid.
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But here he somwhat discouereth him self by his creatures / as who will entre into Rome / But Here he somewhat Discovereth him self by his creatures / as who will enter into Rome /
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must of force knowe by the pyllers / sepultures / Images ande by the great ruines that he shall fynde there /
must of force know by the pillars / sepultures / Images and by the great ruins that he shall find there /
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that the Romaines in times past / haue been of great power / dominion and wisdome. So he which entereth into this worlde / seing this great engine /
that the Romans in times passed / have been of great power / dominion and Wisdom. So he which entereth into this world / sing this great engine /
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must of force knowe the maker therof to be the God omnipotent. And beholding the ordre of his creatures /
must of force know the maker thereof to be the God omnipotent. And beholding the ordre of his creatures /
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must not onely see but also maruell at the wisdome of God. And wyth Dauid crye and saye.
must not only see but also marvel At the Wisdom of God. And with David cry and say.
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Lorde thou hast created all thinges in wisdome. Ande moreouer it behoueth hym to saye that GOD is best /
Lord thou hast created all things in Wisdom. And moreover it behooves him to say that GOD is best /
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seyng that continually he disposeth newe gyftes vnto hys creatures. And seyng that by due meanes he leadeth them to theyr ende /
sing that continually he Disposeth new Gifts unto his creatures. And sing that by due means he leads them to their end /
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he is forced to confesse GODS deuine prouidence / ande so in conclusion by the thinges created /
he is forced to confess GOD'S divine providence / and so in conclusion by the things created /
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to come to the knowledge of GOD / and of all his perfections / as farre forth as they appeare in his creatures /
to come to the knowledge of GOD / and of all his perfections / as Far forth as they appear in his creatures /
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and that because the creatures be vnyted so to gethers that eche one hangeth on other / and all of GOD /
and that Because the creatures be vnyted so to gethers that eke one hangs on other / and all of GOD /
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in soche wise that they make a ladder to the vnderstandinge of the naturall / by the whyche they clyme ande ascende euen to GOD.
in such wise that they make a ladder to the understanding of the natural / by the which they climb and ascend even to GOD.
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They see that this inferiour worlde / is gouuerned of the heauens / ande that the heauens kepe theyr courses vniformely / by continuall mouing /
They see that this inferior world / is gouuerned of the heavens / and that the heavens keep their courses uniformly / by continual moving /
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and therof be constrayned to cōsyder / that the vertue whiche moueth thē / beyng infaticable ande neuer wery / is spirituall / for if it were corporall /
and thereof be constrained to Consider / that the virtue which moves them / being infaticable and never weary / is spiritual / for if it were corporal /
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it shulde ende or at the least waxe weake. Ande so goyng farther / they consyder that that spirituall vertue / not being the supreame / is gouuerned by an other.
it should end or At the least wax weak. And so going farther / they Consider that that spiritual virtue / not being the supreme / is gouuerned by an other.
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Ande because they can not attayne the infynite euerlastinge / they are forced to come to a fyrst supream• intelligence /
And Because they can not attain the infinite everlasting / they Are forced to come to a fyrst supream• intelligence /
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the whiche moueth without being moued / and to a fyrst cause independent / ande so they ascend to the knowledge of GOD. Moreouer /
the which moves without being moved / and to a fyrst cause independent / and so they ascend to the knowledge of GOD. Moreover /
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by the beaulté of the creatures / they ascēd to the knowledge of the beaulté of God. By the ordre /
by the beaulté of the creatures / they ascend to the knowledge of the beaulté of God. By the ordre /
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Armonie and consent that appeare in the creatures / they attaine the consyderation of Gods infinite sapience or wisdome.
Harmony and consent that appear in the creatures / they attain the consideration of God's infinite sapience or Wisdom.
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Ande so by the visyble workes of God (to the regarde wherof Dauid calleth vs / And so by the visible works of God (to the regard whereof David calls us /
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sayinge Come ande beholde the workes of the lorde) they attaine to consyder the inuisyble perfections of God /
saying Come and behold the works of the lord) they attain to Consider the inuisyble perfections of God /
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his euerlasting power ande Diuinité as Paule wryteth. There is no creature so bace nor so vyle /
his everlasting power and Diuinité as Paul writes. There is no creature so base nor so vile /
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in whome there shineth not the glory of God / in which thou maist see hys greate power / wysdome /
in whom there shines not the glory of God / in which thou Mayest see his great power / Wisdom /
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bounté beaulté and the other perfectiōs. And by howe moche the creatures be more noble / hyghe / worthie and excellent /
bounté beaulté and the other perfections. And by how much the creatures be more noble / high / worthy and excellent /
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by so moche the more do they discouer God. Lyke as the heauens which particulerly do shewe the glory of God.
by so much the more do they discover God. Like as the heavens which particularly do show the glory of God.
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And the more perfectly we knowe the creatures Yea God in thē / so moche the more we ryse to the knowledge 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 /
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ande by so moche the more our vnderstādīges wholy ād with perfect light is vnited and copulate vnto hym.
and by so much the more our understandings wholly and with perfect Light is united and copulate unto him.
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It is true that many consyder the creatures in thē selues / without respect to hym that hath created them /
It is true that many Consider the creatures in them selves / without respect to him that hath created them /
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ande so cōserueth and gouuerneth them. But those are of more grosse condicion then is the owle / which /
and so conserveth and gouuerneth them. But those Are of more gross condition then is the owl / which /
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because he can not beholde the Sōne / forceth him self and taketh pleasure to beholde hym in the sterres. And they /
Because he can not behold the Son / forceth him self and Takes pleasure to behold him in the Stars. And they /
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not seing God in his glorie / seke not / at the lease wise / to see him in the mirrour of hys creatures.
not sing God in his glory / seek not / At the lease wise / to see him in the mirror of his creatures.
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But knowe thou fyrst that this ladder of the creatures to clime vnto God is perillous /
But know thou fyrst that this ladder of the creatures to climb unto God is perilous /
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because that God hauing put in them a certeine beaultie and swerenes /
Because that God having put in them a certain beaultie and swerenes /
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to thende that mannes vnderstandinge of the taste of the swete running water shuld be prouoked to seke the fonteine or springe /
to The end that Man's understanding of the taste of the sweet running water should be provoked to seek the fonteine or spring /
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ād therby to seke God with more vehemencie. Many staye or rather fyre them selues in the degrees /
and thereby to seek God with more vehemency. Many stay or rather fire them selves in the Degrees /
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ande neuer arriue to the heigth. And sōme of the sight of the beaulté created / fall into vyle / base / vnclene and fylthy thoughtes.
and never arrive to the heighth. And sum of the sighed of the beaulté created / fallen into vile / base / unclean and filthy thoughts.
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And other swelle in pryde of that theyr vayne science / without climing to taste the swetenes of Gods boūtie /
And other swelle in pride of that their vain science / without climbing to taste the sweetness of God's bounty /
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fyxe them selues in the degrees / and there shewe them selues contented for rewarde to be seen and reputed for learned /
fyxe them selves in the Degrees / and there show them selves contented for reward to be seen and reputed for learned /
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of the blinde folysh and frantyke woorlde. Furthermore /
of the blind foolish and frantic world. Furthermore /
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this ladder is very hard and imperfect because that by the synne of our fyrst parentes we are so blynded of sight /
this ladder is very hard and imperfect Because that by the sin of our fyrst Parents we Are so blinded of sighed /
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that wyth great difficulté we maye see god in the darkenes of things created / specyally because the wise of the woorlde /
that with great difficulté we may see god in the darkness of things created / specially Because the wise of the world /
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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 /
coveting to search all the properties / Virtues and qualities of the creatures / have entangled them selves with their curious thoughts to the vain shadows of the world /
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that fyrst they are attrapped of death or ever they are a lytle elevated their mindes towardes God.
that fyrst they Are attrapped of death or ever they Are a little elevated their minds towards God.
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It is also a very longe ladder / for the great distaunce that is betwene the lowe sensyble creatures (at the which /
It is also a very long ladder / for the great distance that is between the low sensible creatures (At the which /
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as at the fyrst steppe or degree it behoueth to begin at to elyme) and God.
as At the fyrst step or degree it behooves to begin At to elyme) and God.
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For it requireth extreme labour to arryse to the knowledge of the material substaūces / ād moch more thē to clime with the thought to the knowledge of the imateriall.
For it requires 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.
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And whē thou art arrived at the perfet knouledge of the supreame creature / because betwene that and God there is infinite dystaūce /
And when thou art arrived At the perfect knouledge of the supreme creature / Because between that and God there is infinite dystaunce /
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before that with the thought thou arrive at god /
before that with the Thought thou arrive At god /
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thy wittes shalbe ī maner so wekened that in the ende thou shalt attayne none other but a weake inparfect and darke cōcept.
thy wits shall in manner so weakened that in the end thou shalt attain none other but a weak inparfect and dark concept.
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Therfore to have sufficiente lyght of God to the knowledge of him by the creatures / suffiseth not to our saluatyon.
Therefore to have sufficient Light of God to the knowledge of him by the creatures / Suffices not to our salvation.
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For though with all naturall lyght we dyd arryve by the creatures at the knowledge of God /
For though with all natural Light we did arrive by the creatures At the knowledge of God /
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yet can we be none other but good Metaphisici or natural theologiens / ād not therfore good ād supernaturall diuines /
yet can we be none other but good Metaphysicians or natural theologiens / and not Therefore good and supernatural Divines /
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because the woorlde shuld allwayes haue more operatyon in vs and in our hertes then God.
Because the world should always have more operation in us and in our herts then God.
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We myght well leave our goods for pleasure / ande one an other for honour / as in tymes past certeine Phylosophers have done /
We might well leave our goods for pleasure / and one an other for honour / as in times passed certain Philosophers have done /
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whyche left one vice perceauing other. But no man cā willinglie forsake the world / him selfe and all thinge / and haue God for God /
which left one vice perceiving other. But no man can willingly forsake the world / him self and all thing / and have God for God /
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and for his onely laste ende / but he alone to whome the bountie of God is discouered /
and for his only laste end / but he alone to whom the bounty of God is discovered /
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in soche wyse that he maye more in him / then all the richesses / pleasures and dignities of the worlde.
in such wise that he may more in him / then all the richesses / pleasures and dignities of the world.
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Wherunto suffyseth not the bountie of God discouered in his creatures / nor all our naturall light /
Whereunto Suffices not the bounty of God discovered in his creatures / nor all our natural Light /
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as Paul writeth to the Romaines. Whome he she wech that the naturall light / whiche leadeth to the knowledge of god by the creatures / was not ynough /
as Paul Writeth to the Romans. Whom he she wench that the natural Light / which leads to the knowledge of god by the creatures / was not enough /
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because thereof they had not light to glorifye nor yelde the due thankes vnto GOD. wherfore they are not to be excused whiche /
Because thereof they had not Light to Glorify nor yield the due thanks unto GOD. Wherefore they Are not to be excused which /
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thinking the naturall light to suffyse / ād trusting in their propre forces or strēgthes / demaunde none other light of God /
thinking the natural Light to suffice / and trusting in their proper forces or strength's / demand none other Light of God /
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but are to be reputed wicked.
but Are to be reputed wicked.
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For as moche as we all haue nede of the deuine grace and lyght to knowe GOD suffyciently.
For as much as we all have need of the divine grace and Light to know GOD sufficiently.
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Neyther is it ynough to beholde hym in his creatures. But it behoueth wyth the spirite and supernaturall lyght to vnderstand hym in Christe /
Neither is it enough to behold him in his creatures. But it behooves with the Spirit and supernatural Light to understand him in Christ /
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where he discauereth hym selfe with so greate excessyue bountie / that he rauissheth ande draweth vnto him the hartes / in soche wyse /
where he discauereth him self with so great excessyue bounty / that he ravisheth and draws unto him the hearts / in such wise /
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that deliuering them of the worlde / he saueth them. Let vs therfore fyxe our eyes in that diuine spectacle / to thende /
that delivering them of the world / he Saveth them. Let us Therefore fyxe our eyes in that divine spectacle / to The end /
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that fealing in him and by hym the bountie of the father / we maye rendre vnto him all honour ād glorie by our Sauiour Iesu christ. Amen.
that fealing in him and by him the bounty of the father / we may render unto him all honour and glory by our Saviour Iesu Christ. Amen.
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Sermon. iij. If Phylosophie serue to true Theologie or diuinite / and in what maner. THere be sōme the which denying al supernatural light /
Sermon. iij. If Philosophy serve to true Theology or divinity / and in what manner. THere be sum the which denying all supernatural Light /
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thinke that in the worlde there is none other Theology or diuinité but the naturall / whiche they call Metaphysyca.
think that in the world there is none other Theology or diuinité but the natural / which they call Metaphysics.
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And because that a Man can not be a Good Metaphysiens / vnles he be fyrst a good Philosopher /
And Because that a Man can not be a Good Metaphysics / unless he be fyrst a good Philosopher /
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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 /
Therefore they be constrained to say / that Philosophy serveth to Theology or Divinity. Somme other / not being able to deny Theology or divinity to be supernatural /
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saye that it is groūded vppon the naturall /
say that it is grounded upon the natural /
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in such wise that (after their sayig) as the knowledge intellectiue requireth the sensytiue / because therof it hath originall / groweth and hangeth or dependeth /
in such wise that (After their sayig) as the knowledge intellective requires the sensytiue / Because thereof it hath original / grows and hangs or dependeth /
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so hath Theologie or diuinitie nede of Philosophie / because of it it taketh beginning groweth and is establisshed. Philosophy then after theyr opinion /
so hath Theology or divinity need of Philosophy / Because of it it Takes beginning grows and is established. Philosophy then After their opinion /
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is the guide that leadeth vnto Santa Sātorum / to beholde the celestiall thinges. The ladder by the whiche it behoueth /
is the guide that leads unto Santa Sātorum / to behold the celestial things. The ladder by the which it behooves /
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to clime to true Theologie or diuinitie.
to climb to true Theology or divinity.
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And mannes reason is the rule to the whiche (according to theyr iudgementes) resorte all the knowledge of the diuine light.
And Man's reason is the Rule to the which (according to their Judgments) resort all the knowledge of the divine Light.
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And in so moch do they allowe thē / in as moch as they agre / not with the holy scriptures nor with the spirite /
And in so much doe they allow them / in as much as they agre / not with the holy Scriptures nor with the Spirit /
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but with theyr blinde humaine iudgemēt / which they holde for the sceptre that she with all / euen to God. But I saye /
but with their blind human judgement / which they hold for the sceptre that she with all / even to God. But I say /
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that as our humaine reasō by the sinne of our fyrst pareutes / is weake / blinde / frenetike and foolish. So is lykewise theyr Philosophie.
that as our human reason by the sin of our fyrst pareutes / is weak / blinde / frenetike and foolish. So is likewise their Philosophy.
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Ande that because that albeit after the synne / God left vnto man a litle light of the naturall thinges /
And that Because that albeit After the sin / God left unto man a little Light of the natural things /
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necessarie to the humaine life and cōuenient to our miserable state. Man neuertheles / in whome resteth a certeyn pride and curiosytē /
necessary to the human life and convenient to our miserable state. Man nevertheless / in whom rests a certain pride and curiosytē /
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wolde not content hym self with so symple a knowledge. As where a certeyn Philosopher /
would not content him self with so simple a knowledge. As where a certain Philosopher /
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geuing him selfe thurtye yeres to studye the knowledge of all the properties of the bee /
giving him self thurtye Years to study the knowledge of all the properties of the bee /
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coulde never perfectly attaine his desyre. The others haue geuen thē selues to search the knowledge of al the properties / qualities /
could never perfectly attain his desire. The Others have given them selves to search the knowledge of all the properties / qualities /
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vertues and operations of euerie sensyble thing ande not onely of the base ande corruptyble but also of the celestiall bodyes.
Virtues and operations of every sensible thing and not only of the base and corruptible but also of the celestial bodies.
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Yea (and which is more) they haue enterprysed to speake of the Soule / of the Angelles /
Yea (and which is more) they have enterprised to speak of the Soul / of the Angels /
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of God and of the thinges supernaturall / In soche wyse that (passyng the lymytes of theyr small light /
of God and of the things supernatural / In such wise that (passing the lymytes of their small Light /
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and walking blyndely) eche one hathe fabrycate in hys minde his owne fantasie /
and walking blyndely) eke one hath fabrycate in his mind his own fantasy /
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and to the purpose have so spoken and written every one according to his propre frenesye /
and to the purpose have so spoken and written every one according to his proper frenesye /
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wher of is growē so great varieté of opinions / so many confusions / errours / sectes ande heresies /
where of is grown so great varieté of opinions / so many confusions / errors / Sects and heresies /
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that (as saint Ierome iustly calleth them) the Philosophers are the Patryarkes of the heretykes /
that (as saint Jerome justly calls them) the Philosophers Are the Patriarchs of the Heretics /
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ande the fyrst begotten of Egipte. Ande it is an olde prouerbe / a great Philosopher a great heretyke. The naturall reason therfore /
and the fyrst begotten of Egypt. And it is an old proverb / a great Philosopher a great heretic. The natural reason Therefore /
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that is not healed by faith / is frenetyke and foolysh / as thou mayest well thinke when thou considerest the presumptyon /
that is not healed by faith / is frenetyke and foolish / as thou Mayest well think when thou Considerest the presumption /
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in that it pretendeth to be the guyde / foūdacyon ande ladder of the diuine knowledges. Where as it serueth not to rayse the man to the knowledge of God /
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 /
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but moche lesse geueth him cause to confesse with Socrates that not only he knoweth not / but also that /
but much less Giveth him cause to confess with Socrates that not only he Knoweth not / but also that /
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wythout the diuine grace he can do nothinge. Albeit that that Phylosophye is nowe so proude /
without the divine grace he can do nothing. Albeit that that Philosophy is now so proud /
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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 with the suppressing and persecuting of Christ / the Gospel / the grace and faith / it hath always magnified the carnal man / his Light and his Powers / And is become so frenetike /
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that oneles it be healed by faith / it wyll beleue nothing to be true / but that it thinketh good /
that Oness it be healed by faith / it will believe nothing to be true / but that it Thinketh good /
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neyther is it possible to persuade him in any treuth / yf fyrst declared vnto him by his frenetyke reasons /
neither is it possible to persuade him in any truth / if fyrst declared unto him by his frenetyke Reasons /
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it be not conformable to hys blynde iudgement. Conclude therfore / that Phylosophye lyeth lowe in the darke vale of vnderstandyng /
it be not conformable to his blind judgement. Conclude Therefore / that Philosophy lies low in the dark vale of understanding /
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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 /
and can not lift 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 /
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it is impossible to establysh the foundacion of the faith. For as the feling passeth not the region of the sensible thinges.
it is impossible to establish the Foundation of the faith. For as the feeling passes not the region of the sensible things.
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So likewise can nothne mayne reason nor phyiosophye passe the regyon of the naturall thynges. The naturall man (as wryteth Paule) vnderstādeth not the thīges of the spirite.
So likewise can nothne main reason nor phyiosophye pass the region of the natural things. The natural man (as writes Paul) understands not the things of the Spirit.
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And because he is not capax / that is percea•eth it not / he mocketh ād scorneth it. Yea he persecuteth / banisheth withstandeth / denyeth ande repugneth the myracles / reuelatids propheties /
And Because he is not capax / that is percea•eth it not / he mocks and scorneth it. Yea he persecuteth / banisheth withstandeth / denyeth and repugneth the Miracles / reuelatids prophecies /
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the grace fayth the holy scriptures / God / Chryst and hys membres. Yf they heare the Gospell preached of a faithfull man / they saye he is madde /
the grace faith the holy Scriptures / God / Christ and his members. If they hear the Gospel preached of a faithful man / they say he is mad /
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furyous or possessed of the deuell / as was sayde of Christ. If of a learned man /
furious or possessed of the Devil / as was said of christ. If of a learned man /
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they saye his great studye hath brought hym oute of hys wyttes / whyche also was layde to Paule. If of an ignorant / howe /
they say his great study hath brought him out of his wits / which also was laid to Paul. If of an ignorant / how /
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saye they can he be learned that neuer studied letters? And if of a poore wretche (as touchinge the worlde) they saye to hym as was saied to the boren blinde man. Thou wast borne in synne /
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 boren blind man. Thou wast born in sin /
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and wilt thou teache me? And so in effect can in no wyse abyde to heare the thinges of God. Go reade the holy scriptures /
and wilt thou teach me? And so in Effect can in no wise abide to hear the things of God. Go read the holy Scriptures /
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ande thou shalt fynde that the carnall wysdome ande humayne reason hath alwaies rebelled agaīst God. She is the same that / fygured by the serpent /
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 /
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persuaded our fyrst parentes to taste of the prohibited apple / ande that beleued not the worde of God /
persuaded our fyrst Parents to taste of the prohibited apple / and that believed not the word of God /
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and that afterwardes taught them to excuse them selues. That made Caim to slea his brother Abell /
and that afterwards taught them to excuse them selves. That made Cain to slay his brother Abel /
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ande that persuaded the worlde in the time of Noe / that the generall diluge or floude shulde not come.
and that persuaded the world in the time of No / that the general diluge or flood should not come.
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She caused the building of the towre of Babel. She prouoked Pharao to resyst God. She induced the people of God to murmur against him /
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 /
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and to worship the golden calse / and mouéd the Gentiles to ydolatrie. It is that harlott that made Salomon / loose hys wittes /
and to worship the golden Cause / and mouéd the Gentiles to idolatry. It is that harlot that made Solomon / lose his wits /
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and stirred his Father to kyll Vria. And finallie / she is the same that persecuted the Patriarckes / Prophetes / Apostles Martirs /
and stirred his Father to kill Uria. And finally / she is the same that persecuted the Patriarchs / prophets / Apostles Martyrs /
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and sainctes of the old and newe Testament. Beholde whether she be a wycked foole or not that putte Christ on the crosse /
and Saints of the old and new Testament. Behold whither she be a wicked fool or not that put christ on the cross /
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and where as Christe crucified is the right wisdome of God she accounteth it for a mere madnes.
and where as Christ Crucified is the right Wisdom of God she accounteth it for a mere madness.
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Surely there is nothing that hath so moch fauoured the kingdom of Antechrist as she / whiche hath introduced all the supersticions / Hypocrisies.
Surely there is nothing that hath so much favoured the Kingdom of Antichrist as she / which hath introduced all the superstitions / Hypocrisies.
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Ydolatries and euelles that haue been committed vnder colour of holynes. The faith hath not had a greater ennemy then she.
Idolatries and euelles that have been committed under colour of holiness. The faith hath not had a greater enemy then she.
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The Church of Christe was a Paradise whiles the symple fayth reigned. But taking in hāde the Scepter of humaine reason /
The Church of Christ was a Paradise while the simple faith reigned. But taking in hand the Sceptre of human reason /
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it is become a confused Babylon. And where as the clere / sure and infallyble faith / by geuing light of the trueth / magnifyeng Christe / his grace ād the gospell /
it is become a confused Babylon. And where as the clear / sure and infallyble faith / by giving Light of the truth / magnifyeng Christ / his grace and the gospel /
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doth aonichilate or bringe to nought the fleshly man / ande maketh the parson symple / pure / immaculate / vertuous ād houe. The darke /
does aonichilate or bring to nought the fleshly man / and makes the parson simple / pure / immaculate / virtuous and hove. The dark /
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blinde deceitfull freenetike foolish and hereticall carnall reason / wysdome and Philosophie / cōdempneth ād oppresseth the trueth.
blinde deceitful freenetike foolish and heretical carnal reason / Wisdom and Philosophy / Condemneth and Oppresses the truth.
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And to prone ande extolle the errours persecuteth /
And to prove and extol the errors persecuteth /
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crucifieth and burieth Christ th• grace ād the gospell ād magnifieth the caruall mā euen to the heauen.
crucifieth and burieth christ th• grace and the gospel and magnifieth the caruall man even to the heaven.
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All the harlots to gether haue not so moch corrupted the worlde as this onely carnall reason / prudence and salse Philosophie.
All the harlots to gether have not so much corrupted the world as this only carnal reason / prudence and salse Philosophy.
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No nor the symple ignoraunce hath not so moche cōfused the worlde as the humaine science / wisdome and Philosophi• / which maketh men bolde / vnshamefast / hoote / l•ers / proude / contencious / frenetike foolysh and wicked.
No nor the simple ignorance hath not so much confused the world as the human science / Wisdom and Philosophi• / which makes men bold / unshamefast / hoot / l•ers / proud / contentious / frenetike foolish and wicked.
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Wherfore Paul exhorted the Colossians to beware of her deceypt / because (as God sayth by the Prophet Esaye) she begyleth the parsons.
Wherefore Paul exhorted the colossians to beware of her deceit / Because (as God say by the Prophet Isaiah) she begyleth the parsons.
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For the wyse or the worlde be the moost deceaued / moost fooles / most wicked and moost contrarie to Christe.
For the wise or the world be the most deceived / most Fools / most wicked and most contrary to Christ.
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And it requireth a speciall miracle to conuert one of thē. Reade the Christian histories /
And it requires a special miracle to convert one of them. Reade the Christian histories /
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and thou shalt fynde that those be they which euermore haue been the fyrst to persecute the Gospell.
and thou shalt find that those be they which evermore have been the fyrst to persecute the Gospel.
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And they are very wycked and foolish that will grounde Christ vppon Aristotell / euen like vnto them that will buylde a Towre vppon a wheaten strawe.
And they Are very wicked and foolish that will ground christ upon Aristotle / even like unto them that will build a Tower upon a wheaten straw.
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Christ and not the Philosophie is the onely true foūdaciō of his Churche and of the true supernaturall diuinitie of the which he is the onely workmaster / and not Aristotell.
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 Aristotle.
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I praye the what hath Aristotle to do wyth Christe? Manie haue enforced them selues to agre Aristotle with Plato /
I pray the what hath Aristotle to do with Christ? Many have Enforced them selves to agree Aristotle with Plato /
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but they coulde neuer bringe it to passe / because Aristotle beginning at the lowest of the sensible thinges /
but they could never bring it to pass / Because Aristotle beginning At the lowest of the sensible things /
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ryseth in the ende to as high as maye be. And Plato begineth where as Aristotle ēdeth.
Riseth in the end to as high as may be. And Plato beginneth where as Aristotle Endeth.
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Cōsidre nowe howe it is possible to agre hī with christ /
Cōsidre now how it is possible to agree hī with Christ /
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though many will make hym a piller of the Gospell ād a ladder to clime to heauen.
though many will make him a pillar of the Gospel and a ladder to climb to heaven.
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Let vs therfore repute the sciences of the worlde as vaine / beīg like vnto the harlots /
Let us Therefore repute the sciences of the world as vain / being like unto the harlots /
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that with their flattering woordes and false deceipts corrupt the mindes.
that with their flattering words and false Deceits corrupt the minds.
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And let vs consider that if the priestes of the old Testament were prohibited to take a comune woman for a wife /
And let us Consider that if the Priests of the old Testament were prohibited to take a Common woman for a wife /
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howe much more the Christian that is all wholy consecrate ande dedicate to God /
how much more the Christian that is all wholly consecrate and dedicate to God /
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ought to flee and eschewe the vayne sciences and onely seruing him self of thē as of moost vile handmaidens /
ought to flee and eschew the vain sciences and only serving him self of them as of most vile handmaidens /
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to knitte hym selue in spirite and with harte ande minde to applie him selfe to that pure and immaculate virgin of the holy Theologie or diuinité? To the intent that euerlastingly we maye render to God all laude honour and glory / by our Sauiour Iesu Christe. Amen.
to knit him self in Spirit and with heart and mind to apply him self to that pure and immaculate Virgae of the holy Theology or diuinité? To the intent that everlastingly we may render to God all laud honour and glory / by our Saviour Iesu Christ. Amen.
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Sermon. iiij. Howe we ought to vse the holy scriptures / in attaining the knowledge of God.
Sermon. iiij. Howe we ought to use the holy Scriptures / in attaining the knowledge of God.
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THe knowledge of the holy scriptures is not ynough to proue that we haue suffycient light of God /
THe knowledge of the holy Scriptures is not enough to prove that we have sufficient Light of God /
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because it is possible that a man maye by his prōpte memorie attaine the holy scriptures ande their interpretacions in his minde /
Because it is possible that a man may by his prompt memory attain the holy Scriptures and their interpretations in his mind /
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and by force of his naturall wytte / naturally vnderstand them / and be neuertheles for all that without faith /
and by force of his natural wit / naturally understand them / and be nevertheless for all that without faith /
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spirite and lyuely light of God. For therto it behoueth hym to haue the spirite and supernaturall light /
Spirit and lively Light of God. For thereto it behooves him to have the Spirit and supernatural Light /
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that God with his fauour do open ād penetrate the minde by his diuine grace. So that therfore we must not accompte the holy scriptures for our last ende /
that God with his favour do open and penetrate the mind by his divine grace. So that Therefore we must not accompt the holy Scriptures for our last end /
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or for our supreame Quene or Emperesse / but for meanes that serue to the faith / to the spirite ande to the true knowledge of God / muche more thē the creatures.
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 them the creatures.
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And we ought to serue our selues of them in diuers wayes / for that they first incite and teach vs to repaire to God / sayinge /
And we ought to serve our selves of them in diverse ways / for that they First incite and teach us to repair to God / saying /
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in him is the chief boūté / go to him / for he is faithfull / and hath promised to make you taste all vertue and goodnes in him.
in him is the chief boūté / go to him / for he is faithful / and hath promised to make you taste all virtue and Goodness in him.
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Yea. though they do not make the liuely to knowe God / yet worke they / as the Samaritane did /
Yea. though they do not make the lively to know God / yet work they / as the Samaritan did /
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that sent the Samaritanes to Christ /
that sent the Samaritans to christ /
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who otherwise made them taste ād feele that which the Samaritane had said of him vnto them /
who otherwise made them taste and feel that which the Samaritan had said of him unto them /
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in soche wise that when they returned / they confessed / saying we beleued not at all by thy wordes /
in such wise that when they returned / they confessed / saying we believed not At all by thy words /
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we our selues haue hearde ād knowe / that this is truly the sauiour of the worlde.
we our selves have heard and know / that this is truly the Saviour of the world.
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And so the holy scriptures do send the to christe / to the ende that he maye opē thy hart / And so the holy Scriptures do send thee to Christ / to the end that he may open thy heart /
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ād make the ī spirite liuely to vnderstande that which already thou hast redde in the dead letter /
and make thee in Spirit lively to understand that which already thou hast red in the dead Letter /
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that thou maist saye vnto the scriptures / we neuer beleued by thy wordes / the which / being without spirite /
that thou Mayest say unto the Scriptures / we never believed by thy words / the which / being without Spirit /
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coulde not make vs taste liuely the great bounté of God. It is true that by thy wordes we haue beē prouoked to go to Christe / who /
could not make us taste lively the great bounté of God. It is true that by thy words we have beam provoked to go to Christ / who /
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speaking vnto vs in spite hath made vs to fele in the harte / a more clere /
speaking unto us in spite hath made us to feel in the heart / a more clear /
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high and diuine effect of that thou hast spokē. They erre therfore that / fedig them selues of the letter ād not of the spyrite /
high and divine Effect of that thou hast spoken. They err Therefore that / fedig them selves of the Letter and not of the Spirit /
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do fixe thē selues in the holy s•riptures / ād seke none other light but that. Yea I saye that for one houres studie /
do fix them selves in the holy s•riptures / and seek none other Light but that. Yea I say that for one hours study /
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they ought to praie a thousand / ād to demaūde of god the true vnderstanding of thē.
they ought to pray a thousand / and to demand of god the true understanding of them.
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And like as the Placonistes helde opinion /
And like as the Platonists held opinion /
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that the sensyble thīges geueth vs occasiō to studie in the booke of the minde in whiche (they saye) is imprynted all the veryté.
that the sensible things Giveth us occasion to study in the book of the mind in which (they say) is imprinted all the veryté.
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So must we consyder that the holye scriptures do call vs to Christ /
So must we Consider that the holy Scriptures do call us to christ /
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in whome (as Pause sayth) be hidde all the treasures of wysdome and knowledge.
in whom (as Pause say) be hid all the treasures of Wisdom and knowledge.
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This is no lesse then true /
This is no less then true /
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that lyke as if thou haddest a frende whome thou hast not tryed (though alwayes thou hast trauayled to proue hym) thou woldest not inwardely knowe hym for a frende (though he were euer in thine eye) because the profe hath not rooted hī in thy minde.
that like as if thou Hadst a friend whom thou hast not tried (though always thou hast travailed to prove him) thou Wouldst not inwardly know him for a friend (though he were ever in thine eye) Because the proof hath not rooted hī in thy mind.
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So albeit the holy scriptures do call ande exhorte the to seke god in spirite / it is yet impossible that thou shuldest finde god ī trueth ī the scriptures / if first by spirite /
So albeit the holy Scriptures do call and exhort thee to seek god in Spirit / it is yet impossible that thou Shouldst find god in truth in the Scriptures / if First by Spirit /
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thou haue him not at the harte. They serue also an other maner / that many tymes happeneth.
thou have him not At the heart. They serve also an other manner / that many times Happeneth.
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As where God maketh the in spirite with lyuely faith to feale a deuine trueth. Afterwardes / redīg the holy scriptures /
As where God makes thee in Spirit with lively faith to feale a divine truth. Afterwards / reding the holy Scriptures /
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thou findest that trueth writtē that thou hast so cōceaued. And therof resting contented / thou confirmest thy self in the fayth of that trueth /
thou Findest that truth written that thou hast so conceived. And thereof resting contented / thou confirmest thy self in the faith of that truth /
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notwithstāding 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 /
notwithstanding that it ought to suffice the / of the fyrst inspiration of the Holy Ghost. And so moreover Because that in christ is the end of the law /
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all the promisses fulfylled ād all the prophecies verified / the shadowes / figures ād scriptures of the olde Testament /
all the promises fulfilled and all the prophecies verified / the shadows / figures and Scriptures of the old Testament /
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he that redeth it and seeth all fulfylled in christ is forced to satisfye him self of the trueth /
he that redeth it and sees all fulfilled in Christ is forced to satisfy him self of the truth /
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and to establish him self in faith.
and to establish him self in faith.
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For Christ sent the Iewes (that wold not beleue hym) to the holy scriptures / For christ sent the Iewes (that would not believe him) to the holy Scriptures /
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as to them that witnessed of hym. Afterwardes / albeit that in the Churche of God / to be satisfyed /
as to them that witnessed of him. Afterwards / albeit that in the Church of God / to be satisfied /
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grounded ād establisshed in the diuine / celestiall and supernaturall verité / it behoueth in effect to come to the inwarde wytnes of the holyghoost /
grounded and established in the divine / celestial and supernatural verité / it behooves in Effect to come to the inward witness of the holyghoost /
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without whome we can not knowe whiche scriptures of god be holy and whiche not. Neuertheles /
without whom we can not know which Scriptures of god be holy and which not. Nevertheless /
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after that by spirite we are assured that our holy scriptures be of God /
After that by Spirit we Are assured that our holy Scriptures be of God /
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we ought to serue our selues of them as of a certeine infailyble ād supreame outwarde rule to teache / reprehende /
we ought to serve our selves of them as of a certain infailyble and supreme outward Rule to teach / reprehend /
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correct and exhort the others ande to conumce thē that speake against it.
correct and exhort the Others and to conumce them that speak against it.
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For (as Paule writeth) amongest the exteryour thinges we haue not a more sure clere / parfect ād stedfast rule / then this /
For (as Paul Writeth) amongst the exteryour things we have not a more sure clear / perfect and steadfast Rule / then this /
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with whiche we ought in spyrite to rule all our wordes / workes / dedes and lyfe. The holy scriptures moreouer shewe vnto vs (though farre of) our countrey.
with which we ought in Spirit to Rule all our words / works / Deeds and life. The holy Scriptures moreover show unto us (though Far of) our country.
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By her we haue lyght of God of his promisses ād also of his threateninges. And they nourish in vs / the faith hope / charité feare and other vertues.
By her we have Light of God of his promises and also of his threatenings. And they nourish in us / the faith hope / charité Fear and other Virtues.
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They comforte vs in our troubles / and in prosperite exhorte vs to be temperate. They discouer the vanities of the world /
They Comfort us in our Troubles / and in Prosperity exhort us to be temperate. They discover the vanities of the world /
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our miseries ād the bountie of God.
our misery's and the bounty of God.
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And who that studieth them must of forie recyre or withdrawe him self from the worldly thoughtes /
And who that studieth them must of forie recyre or withdraw him self from the worldly thoughts /
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and settle his minde to mortifie his vices / inordinate desires and affections. So that the studie of them is very proffitable to them that duely vse it.
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.
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But it behoueth not to studie as the Iewe (who fyxeth hī in the vttermust rynde of the letter /
But it behooves not to study as the Iewe (who fyxeth hī in the vttermust rind of the Letter /
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whiche) as Paule saith) killeth / and beholding Moses wyth the face couered / ande not entering into Sancta Sanctorū / but as the true Christian /
which) as Paul Says) kills / and beholding Moses with the face covered / and not entering into Sancta Sanctorū / but as the true Christian /
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to whome is geuen the knowledge of GODS celestiall Reygne or Kingdome / without parables /
to whom is given the knowledge of GOD'S celestial Reign or Kingdom / without parables /
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that with the lyuely spyrite doth penetrate to the lyuelie taste ande fealing of GOD in Christ /
that with the lively Spirit does penetrate to the lively taste and fealing of GOD in christ /
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beholding hym with lyuely faith in the face discouered / ande entryng into Sancta Sanctorū / to see wyth clere supernaturall lyght /
beholding him with lively faith in the face discovered / and entering into Sancta Sanctorū / to see with clear supernatural Light /
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the hygh resplendent secretes of God. To whome be geuē all laude / honour and glory by our Sauyour Iesu christ. Amen.
the high resplendent secrets of God. To whom be given all laud / honour and glory by our Saviour Iesu Christ. Amen.
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Sermon. v. Of thinconueniences that are happened and dayly happē by the abuse of the holy Scryptures.
Sermon. v. Of thinconueniences that Are happened and daily happen by the abuse of the holy Scriptures.
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T The holy Scriptures of them selues be the good giftes of got and of the holyghoost.
TO The holy Scriptures of them selves be the good Gifts of god and of the holyghoost.
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Neuertheles they maye be vsed of vs wel or euell / as by experiēce it is manifest.
Nevertheless they may be used of us well or evil / as by experience it is manifest.
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For where as Gods elect serue thē selues of it to Gods honour / the reprobate contrary wyse serue thē selues of it to his dishonour /
For where as God's elect serve them selves of it to God's honour / the Reprobate contrary wise serve them selves of it to his dishonour /
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through their owne faute ād 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 /
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 /
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god of his infynite bounté reduceth all thīges to his honour ād glorie. For first the scriptures ād specially the holy scriptures /
god of his infinite bounté reduceth all things to his honour and glory. For First the Scriptures and specially the holy Scriptures /
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haue ānoied thē who haue been diligēt to gather to gether manie bookes / and negligēt to studye thē.
have amnoied them who have been diligent to gather to gether many books / and negligent to study them.
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Thīking thē selues fully learned whē they haue had their librarie full of bokes. Other some studying /
Thinking them selves Fully learned when they have had their library full of books. Other Some studying /
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haue not attayned to imprynte the trueth that they founde in theyr mindes / and therfore haue wrytten it in papers / so that / resting moost ignoraūt /
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 /
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all their learnīg cōsysteth in their wrytinges / ād loosing them / they also loose their science. Which was one of the Argumentes that caused Plato to cōdempne lettres /
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 /
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sayinge that before scripture was founde / the men were moche better learned then sence /
saying that before scripture was found / the men were much better learned then sense /
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because they were forced to write in theyr mindes that that afterwardes they haue written in paper.
Because they were forced to write in their minds that that afterwards they have written in paper.
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I passe ouer that many haue cōsumed theyr time in the dishonour of god / in readīg ād wrytyng of thinges curious ande pernicious to the health.
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.
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And that manie transported of Curiosyté /
And that many transported of Curiosyté /
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haue willed to see so many bookes that in the ende they remained confused wythout frute.
have willed to see so many books that in the end they remained confused without fruit.
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As doth the felde wheron they cast ouermoch seede. And of some that by those meanes haue lost their wittes.
As does the field whereon they cast ouermoch seed. And of Some that by those means have lost their wits.
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But that which importeth moche more is that they thynke the true knowledge of Theologie or diuinité cōsisteth in lettres / which is vtterly false /
But that which imports much more is that they think the true knowledge of Theology or diuinité Consisteth in letters / which is utterly false /
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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.
Because they give not true and lively Light of the supernatural thiges that can not otherwise be known of us but by Spirit / Revelation / faith spiritual taste / lively understanding and sure experience.
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For like as the Phylosopher without experience can haue no knowledge although he beare in minde all that is written / ande nor hauing practysed /
For like as the Philosopher without experience can have no knowledge although he bear in mind all that is written / and nor having practised /
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he must rest onely in opynion grounded vppon Aristotle / Plato and the other Philosophers / whiche moueth hym to beleue theyr wrytyng to be true /
he must rest only in opinion grounded upon Aristotle / Plato and the other Philosophers / which moves him to believe their writing to be true /
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being neuertheles in very dede more ignoraunt then is the poore paisaunt or husbandman / that by labouring of the Earth / without sekinge lettres /
being nevertheless in very deed more ignorant then is the poor paisaunt or husbandman / that by labouring of the Earth / without seeking letters /
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fyndeth the operacion of many naturall thynges / that proueth his science to be somwat and theirs none /
findeth the operation of many natural things / that Proves his science to be somwat and theirs none /
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though well they study for euer ād wante experyēce. So likewise one symple ydeote without learning / if he haue faith / lyuely taste / and spirituall vnderstanding of God /
though well they study for ever and want experience. So likewise one simple ydeote without learning / if he have faith / lively taste / and spiritual understanding of God /
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is a greater diuine then all the learned men of the worlde that be wythout spirite.
is a greater divine then all the learned men of the world that be without Spirit.
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Yea he is a diuine ande they none. For that of the heauēly supernaturall thinges he knoweth so moch as he tasteth /
Yea he is a divine and they none. For that of the heavenly supernatural things he Knoweth so much as he tasteth /
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and exper•n•ateth by faith 〈 ◊ 〉 the learned mā hath onely a barraine / y•le colde ād d•ade opintō which stādeth without faith in desperaciō / accompained of euery vice.
and exper•n•ateth by faith 〈 ◊ 〉 the learned man hath only a barren / y•le cold and d•ade opinton which Stands without faith in desperation / accompanied of every vice.
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Nowe therfore it appereth that of this errour / by thiking that true Theologie or diuinite cōsisteth in learning / there are innuaerable inconuemēces growē / and chefely that many / wantīg letters /
Now Therefore it appeareth that of this error / by Thinking that true Theology or divinity Consisteth in learning / there Are innuaerable inconuemences grown / and chiefly that many / wanting letters /
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ād not hauing tyme to studie / thinking that by other wares it is impossible to become diuines /
and not having time to study / thinking that by other wares it is impossible to become Divines /
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haue not disposed them selues to demaunde of God with meke harte ande feruent desyreth: lyght of the diuine thinges.
have not disposed them selves to demand of God with meek heart and fervent desireth: Light of the divine things.
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And moreouer they haue fledde ande withdrawen them selues from the intelly gence or vnderstāding of the holy scriptures / as from a terrible ruyne /
And moreover they have fled and withdrawn them selves from the intelly gence or understanding of the holy Scriptures / as from a terrible ruin /
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because their wyse learned and holy men haue persuaded them that no man may vnderstand it but they onthe that are learned.
Because their wise learned and holy men have persuaded them that no man may understand it but they onthe that Are learned.
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Condēpning them that write in the vulgare tongue / as if the true diuinite depended of the Hebrue Greke or Latin lettres /
Condemning them that write in the Vulgar tongue / as if the true divinity depended of the Hebrew Greek or Latin letters /
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or of that witte that hath well studied them. Beholde nowe therfore whether this be not a moost rawe ād wicked opiniō /
or of that wit that hath well studied them. Behold now Therefore whither this be not a most raw and wicked opinion /
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beig the very cause that hath moued me thus to write ī my natural tōgue to thintēt that (knowing the true Theologie to be opē to euery langdage and to the symple) our owne natiō shulde not be priuate /
beig the very cause that hath moved me thus to write in my natural tongue to intent that (knowing the true Theology to be open to every langdage and to the simple) our own Nation should not be private /
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who haue none other but the mother tongue. Ther be many that / studying the holy scriptures without spirite / lyuely faith and supernarall light /
who have none other but the mother tongue. There be many that / studying the holy Scriptures without Spirit / lively faith and supernarall Light /
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haue not onely not attayned the true knowledge of the bountie of God ād theyr owne propre miseries /
have not only not attained the true knowledge of the bounty of God and their own proper misery's /
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but the more they haue studied / the more / by the drie ād deade letter / they are become blynde of God and of them selues. Yea vnfaithfull / vnkind /
but the more they have studied / the more / by the dry and dead Letter / they Are become blind of God and of them selves. Yea unfaithful / unkind /
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proude arrogaūt presumptuous contentious ande repleate of all other byces. Where as the supernaturall true Theologie or diuinité stewing the great bounté of God /
proud arrogant presumptuous contentious and replete of all other byces. Where as the supernatural true Theology or diuinité stewing the great bounté of God /
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and declaryng in our selues our owne myseries maketh vs faithfull / thankfull / iuste / humble / modest / gentle / quiet and conformable.
and declaring in our selves our own miseries makes us faithful / thankful / just / humble / modest / gentle / quiet and conformable.
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And moreouer they be so blynde that not knowing theyr owne wretchednes / they not onely forbeare to hūble thē selues before God /
And moreover they be so blind that not knowing their own wretchedness / they not only forbear to humble them selves before God /
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ād of him hartely to demaūde helpe lyght and grace / but also leauing praier for their studie /
and of him heartily to demand help Light and grace / but also leaving prayer for their study /
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and the spirite for theyr learnig / they presume to be masters of the others as Paule wryteth /
and the Spirit for their learning / they presume to be Masters of the Others as Paul writes /
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ande so inflambed of theyr science / haue staundered the worlde where as charyte edifieth. And being consequently without spyryte /
and so inflambed of their science / have staundered the world where as charity Edifieth. And being consequently without Spirit /
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they study and vnderstand the holy scriptures according to their owne iudgementes / diuersly as their wyttes ād studie are varyable /
they study and understand the holy Scriptures according to their own Judgments / diversely as their wits and study Are variable /
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and euery one according to hys fantasye expoundeth them / thynkyng he hath perfectly and iustly conceaued them /
and every one according to his fantasy expoundeth them / thinking he hath perfectly and justly conceived them /
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Wherof are growen infynite sectes ande herespes. In steade of that /
Whereof Are grown infinite Sects and herespes. In stead of that /
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if they had beē good ād true diuines ād had had the spirite of Gods gyfte /
if they had beam good and true Divines and had had the Spirit of God's gift /
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they had vnderstāde thē in treuth and verité / wherof followeth none other but vnion of faith both in spyryte and charité.
they had understand them in truth and verité / whereof follows none other but Union of faith both in Spirit and charité.
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Many also beleuing by the studie of the holy scriptures /
Many also believing by the study of the holy Scriptures /
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to attayne true Theologye and parfect knowledge of God ande consequently the chefe felycyté possyble to the lyuing man /
to attain true Theology and perfect knowledge of God and consequently the chief felycyté possible to the living man /
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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 /
have given them selves to study the Scriptures / and walking by them to join to the supreme faelicité of God's knowledge / Because they wanted the Spirit /
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they neyther can arryve at the true ande lyvely lyght / taste and spirituall vnderstanding of God nor yet to the true felicité.
they neither can arrive At the true and lively Light / taste and spiritual understanding of God nor yet to the true felicité.
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Wher of it groweth that they fall to the botome of infidelyté / in suche wise / that they beleue that there is none other light /
Where of it grows that they fallen to the bottom of infidelyté / in such wise / that they believe that there is none other Light /
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faith or diuinité then that their barreine and deade opinion / nor other felyeiré then that theyr myserye / and so /
faith or diuinité then that their barreine and dead opinion / nor other felyeiré then that their misery / and so /
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seming to have attained the heigth of vertues / before they have ones tasted of them / they disprayse them.
seeming to have attained the heighth of Virtues / before they have ones tasted of them / they dispraise them.
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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 /
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 /
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they have perchaūce done hurte to the worlde.
they have perchance done hurt to the world.
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But for that we ought not to cōdempne 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.
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.
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To whome be all honour ād glory by our sauiour Iesu christ.
To whom be all honour and glory by our Saviour Iesu Christ.
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Sermon. vj. If to bee good diuines it behoue vs to haue the humaine sciences or not.
Sermon. vj. If to be good Divines it behoove us to have the human sciences or not.
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THere be many that thinke it is not possyble to attaine the perfection of Theologie / if fyrst a man learne not Grāmer / Dialec: ica / Philosophie and metaphisica /
THere be many that think it is not possible to attain the perfection of Theology / if fyrst a man Learn not Grammar / Dialectic: ica / Philosophy and Metaphysical /
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Yea Scotus Thomas bonauenture ande soche other.
Yea Scotus Thomas bonaventure and such other.
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I confesse my selfe to haue been in that errour and therfore am nowe moued to compassion of them that rest blinded withall.
I confess my self to have been in that error and Therefore am now moved to compassion of them that rest blinded withal.
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If it were as they saye / we shulde be moost bounden vnto the inuentours of those sciences /
If it were as they say / we should be most bounden unto the inventors of those sciences /
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syns that by them we maye be good diuines / ād without thē not.
Sins that by them we may be good Divines / and without them not.
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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 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 diuinité? 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 /
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and the true and necessarie diuinité hange vppon humaine sciences.
and the true and necessary diuinité hang upon human sciences.
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So by that reason it shulde behoue vs to saye that the Apostles and in maner all the sainctes /
So by that reason it should behoove us to say that the Apostles and in manner all the Saints /
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Yea and the blessed virgin Marie weare not good diuines / notwithstanding that they haue taught others.
Yea and the blessed Virgae Marry wear not good Divines / notwithstanding that they have taught Others.
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No nor Christ neuer learned those humayne sciences / and yet was he the moost excellent diuine.
No nor christ never learned those human sciences / and yet was he the most excellent divine.
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Therfore we must knowe that one humaine science leadeth vs to clyme to an other / moche vnworthie of the name of Theologie or diuinité / Therefore we must know that one human science leads us to climb to an other / much unworthy of the name of Theology or diuinité /
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but rather to be called Metaphisica /
but rather to be called Metaphysical /
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the which neither hath nor geveth so moch light of God as can suffyse to our saluacion / being a knowledge /
the which neither hath nor Giveth so much Light of God as can suffice to our salvation / being a knowledge /
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that by force of mannes witte / eliming the degrees of humaine reason / maye be attained. Where as the true ande supernaturall Theologie or diuinité is a science of the spirite /
that by force of Man's wit / eliming the Degrees of human reason / may be attained. Where as the true and supernatural Theology or diuinité is a science of the Spirit /
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a gifte ande light that by grace cōmeth from God aboue / in soche wise / that not he that hathe the pregnaūt witte /
a gift and Light that by grace comes from God above / in such wise / that not he that hath the pregnant wit /
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hath moost studied and is best learned / is greatest diuine / but he that hath faith / liuely light and vnderstanding of God /
hath most studied and is best learned / is greatest divine / but he that hath faith / lively Light and understanding of God /
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that lyueth better and more christianly. And because faith is a gifte of God / and the true diuinite a supernaturall light /
that liveth better and more christianly. And Because faith is a gift of God / and the true divinity a supernatural Light /
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not attaynable or can not be attained of vs / but gyuen of God to hys Electe. Therfore euerie symple.
not attaynable or can not be attained of us / but given of God to his Elect. Therefore every simple.
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Yoeote and ignoraunt of the humaine sciēces / maie by the grace of god / sodenly become a parfect diuine and christian /
Youth and ignorant of the human sciences / may by the grace of god / suddenly become a perfect divine and christian /
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as in the actes of the Apostles it is redde of the Eunucho. It is possyble thē /
as in the acts of the Apostles it is red of the Eunuch. It is possible them /
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that a simple olde womā maye haue more of the true Theologie or diuinité / then all the learned men of the worlde.
that a simple old woman may have more of the true Theology or diuinité / then all the learned men of the world.
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For the humaine sciences do fyll our myndes of smoake and pryde /
For the human sciences do fill our minds of smoke and pride /
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ād occupie them in soche wise (that distracte with Marta) they be not attentiue with Marie to receaue the knowledge of God.
and occupy them in such wise (that distract with Martha) they be not attentive with marry to receive the knowledge of God.
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It is seen by experience that rather and more lightly the symple haue accepted the Gospell thē the learned mē of the worlde. Yea where the symple / the ydeotes /
It is seen by experience that rather and more lightly the simple have accepted the Gospel them the learned men of the world. Yea where the simple / the ydeotes /
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the litle children ande the Samaritanes magnified Christ / the learned scribes and Phariseis persecuted him euen to the death of the crosse. Ande whan the worlde conuerteth /
the little children and the Samaritans magnified christ / the learned Scribes and Pharisees persecuted him even to the death of the cross. And when the world Converts /
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seldome the learned men come to the fayth / but haue been euer the laste. There coulde none entre into Sancta Sanctorum by tholde lawe / but the hygh Bysshop.
seldom the learned men come to the faith / but have been ever the laste. There could none enter into Sancta Sanctorum by tholde law / but the high Bishop.
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But Christe dying on the crosse / hath ouerthrowen the vaile of the temple / so that the resplēdent treasures of Gods wisdome hidde ī christ are manifested so openly / that the symple and ydeotes /
But Christ dying on the cross / hath overthrown the veil of the temple / so that the resplendent treasures of God's Wisdom hid in Christ Are manifested so openly / that the simple and ydeotes /
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yea the publicanes ād comune women haue vnderstanded them. Wherof Dauid speaketh saying Thy wordes be open /
yea the Publicans and Common women have understanded them. Whereof David speaks saying Thy words be open /
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they lyghten ād giue vnderstanding to the litleones. That highe and diuine wisdome is become so lowe ād opē in Christ / that euery symple maye vnderstande.
they lighten and give understanding to the litleones. That high and divine Wisdom is become so low and open in christ / that every simple may understand.
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For that Christ is not come as an humaine man to teache vs letters but is diuinely ād spiritually descēded to kindle the spirite /
For that christ is not come as an human man to teach us letters but is divinely and spiritually descended to kindle the Spirit /
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light charite and grace in the hartes of his electe / ande so hath he made them to vnderstand /
Light charity and grace in the hearts of his elect / and so hath he made them to understand /
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euen to the Children whiche magnifie hym / saying Blessed is he that is come in the name of the lorde.
even to the Children which magnify him / saying Blessed is he that is come in the name of the lord.
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And Christ reproued his Apostles when they letted the Childeren of comming to him / And christ reproved his Apostles when they letted the Children of coming to him /
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though nowe their be many that wil not allowe the holie scriptures to be had in the vulgare tongue /
though now their be many that will not allow the holy Scriptures to be had in the Vulgar tongue /
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nor redde and declared to the simple / as if they coulde not vnderstand them / nor were not bounde to knowe that which is conteined in them. And yet it is certeine /
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 /
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they conteine none other but proffytable and necessary thinges to the health / and that being of the holyghoost /
they contain none other but proffytable and necessary things to the health / and that being of the holyghoost /
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those diuine verities be in maner so expressed / that in what tongue soeuer it be written / so it be truly declared /
those divine verities be in manner so expressed / that in what tongue soever it be written / so it be truly declared /
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ād with pure harte hearde and vnderstande / they must nedes edifie without offendig. Christe thanking his father / sayde vnto hym.
and with pure heart heard and understand / they must needs edify without offendig. Christ thanking his father / said unto him.
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I praise the (father and lorde of heauen and earth) that thou hast hidde these thinges from the wyse and prudent / ande opened thē vnto babes / I praise the (father and lord of heaven and earth) that thou hast hid these things from the wise and prudent / and opened them unto babes /
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not for that they haue studied / but because it hath so pleased the. In this is fulfilled that that God promised by his prophet Ieremie /
not for that they have studied / but Because it hath so pleased thee. In this is fulfilled that that God promised by his Prophet Ieremie /
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that euen to the least of all they shulde knowe. Nowe beholde if they be blind or not /
that even to the least of all they should know. Now behold if they be blind or not /
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that wyll buylde the true Theologie vppon Philosophie / and vppon the humaine sciēces: where as christ is the true fondaciō /
that will build the true Theology upon Philosophy / and upon the human sciences: where as Christ is the true Foundation /
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and vppon him it behoueth to buylde / not woode strawe or haye / but syluer golde ād pretious stones / that is to saie / not the inuencions of mā /
and upon him it behooves to build / not wood straw or hay / but silver gold and precious stones / that is to say / not the Inventions of man /
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but the onely true reuelacions of God. Sainet Iohan Baptist / and not Aristotle /
but the only true revelations of God. Saint John Baptist / and not Aristotle /
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was the precursor or forerūner of Chryst. It is not possyble with the light of a litle burning candell to augment the great light of the Sonne ād lykewise Christ can not be clarified by the humayne sciences.
was the precursor or forerunner of Christ 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.
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He him selfe saith that he hath taken his beaulte / not of men but of his father / who saide vnto hi. And the I haue glorified / and the I shall glorifie. He him self Says that he hath taken his beaulte / not of men but of his father / who said unto him. And the I have glorified / and the I shall Glorify.
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And wilt thou then that Chryst / which is the light of the world / shulde haue node of the light of Aristotle? That theyr drye /
And wilt thou then that Christ / which is the Light of the world / should have node of the Light of Aristotle? That their dry /
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colde and dead Theologie serueth to make them proude / to presume of them selues /
cold and dead Theology serveth to make them proud / to presume of them selves /
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to contende and to deceaue the blinde ignoraunt people with persuading them falsely to repute them for diuines /
to contend and to deceive the blind ignorant people with persuading them falsely to repute them for Divines /
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yea ād to begile them selues / that albeit that they be darkenes in dede / yet they thinke them selues to be the light of the worlde /
yea and to beguile them selves / that albeit that they be darkness in deed / yet they think them selves to be the Light of the world /
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ande therfore humble not theyr hartes to praie vnto God to giue them light.
and Therefore humble not their hearts to pray unto God to give them Light.
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I wyll not saye that we cā not serue our selues of all the humaine sciences in the honour of God / yea and of our synnes /
I will not say that we can not serve our selves of all the human sciences in the honour of God / yea and of our Sins /
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in asmoch as of them we maye take occasyon of vertue. But I saye in dede that they be not necessarie to make vs good diuines.
in as as of them we may take occasion of virtue. But I say in deed that they be not necessary to make us good Divines.
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For to that it behoueth a supernaturall lyght of God / with clennes and purité of harte.
For to that it behooves a supernatural Light of God / with cleanness and purité of heart.
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And this light we ought euermore to demaunde of God with feruent prayer / we ought also to seke the hearing of Gods worde /
And this Light we ought evermore to demand of God with fervent prayer / we ought also to seek the hearing of God's word /
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and with humilité to exercise our selues in studying the holy scriptures / to the intent / that as true ād good diuines /
and with humilité to exercise our selves in studying the holy Scriptures / to the intent / that as true and good Divines /
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we maye rendre vnto God all honour and glorie by our sauiour Iesu Christ. Amen. Finis.
we may render unto God all honour and glory by our Saviour Iesu christ. Amen. Finis.
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