In 1708 he published his De ratione studiorum, in 1710 De antiquissima Italorum sapientia, in 1720 De universi juris uno principio et fine uno, and in 1721 De constantia jurisprudentis.
Like Socrates, he was not a philosopher, and did not pretend to be one; but, as the reasoned scepticism of Socrates cleared the way for the philosophy of Plato, so did Xenophanes's "abnormis sapientia" for the philosophy of Parmenides.
The third book, De Falsa Sapientia, describes and criticizes the various systems of prevalent philosophy.
The fourth book, De Vera Sapientia et Religione, insists upon the inseparable union of true wisdom and true religion, and maintains that this union is made real in the person of Christ.
That which is best known and has been most frequently edited is the Hotµavfipl)s sive De potestate et sapientia divina (Hotµavfipljs being the Divine Intelligence, 7roeµ)v avfip&v),8216; which consists of fifteen chapters treating of such subjects as the nature of God, the origin of the world, the creation and fall of man, and the divine illumination which is the sole means of his deliverance.
In 1609 he wrote the noble panegyric, In felicem memoriam Elizabethae, and the curiously learned and ingenious work, De Sapientia Veterum; and completed what seems to have been the Redargutio Philosophiarum, or treatise on the " idols of the theatre."
Along with these works may be classed the curiously learned piece, De Sapientia Veterum, in which he works out a favourite idea, that the mythological fables of the Greeks were allegorical and concealed the deepest truths of their philosophy.
Another important tract is the De Principiis atque Originibus secundum Fabulas Cupidinis et Caeli, where, under the disguise of two old mythological stories, he (in the manner of the Sapientia Veterum) finds the deepest truths concealed.