The Christian mans care A sermon on Matth. 6. 33. Together with a short…
The Christian mans care A sermon on Matth. 6. 33. Together with a short catechism for the simpler sort. By Thomas Gataker, B. of D. and pastor of Rotherhith.The Christian mans care A sermon on Matth. 6. 33. Together with a short catechisme for the simpler sort. By Thomas Gataker, B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for Fulke Clifton, 1624London: printed by Iohn Haviland for Fulke Clifton, 1624
[12], 53, [7] p. · 15k words · STC 11654 · ESTC S102885
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
elsewhere: And a Kingdom, we know, is not easily conquered: a Crown is not ordinarily compassed with ease. It is not won commonly without battle; nor bought but with blood. They are compared to
gain. And worldly Wealth, we well know, (and the heavenly much more) will not be gotten but with labour and travel.
1. Things must be sought,1 that cannot easily ⟨p. 4⟩be compassed; such nall things of worth and weight are ordinarily, and such also these are. They are compared to a Kingdome both here, and oft oelsewhere: And a Kingdome, we know, is not easily conquered: a Crowne is not ordinarily compassed with ease. It is not wonne commonly without battaile; nor bought but with bloud. They are compared to ptreasure, and matter of qgaine. And worldly Wealth, wee well know, (and the heavenly much more) will not be gotten but with labout and trauell.
1Reason 1.
n[Greek or Hebrew]. Plato Cratyl. & Hippia maj. & de rep•b. l. 4. Plut. de Paedag. Difficilia quae praeclara. Sine studio et ardore quodā mentis in vita nihil qui• quam fit egregium. Cic. de orat. lib. 1.〈non-Latin alphabet〉. Plato Cratyl. & Hippia maj. & de rep•b. l. 4. Plut. de Paedag. Difficilia quae praeclara. Sine studio et ardore quodā mētis in vita nihil qui• quam fit egregium. Cic. de orat. lib. 1.
2. Things must be sought that are not natural,1 that come not by kind. So *Arts and Sciences, (because rno man is borne an Artist) must by study and industry be attained. And much more then this sArt of Arts; this tArt of reigning; this uArt of living well and happily, yea of living everlastingly, xwill not without much study and industry be learned: especially lighting upon such blocks, as we all are naturally, being borne ystark idiots, and of our selves wholly zuncapable of ought in it.
2. Things must be sought that are not naturall,1 that come not by kinde. So *Arts and Sciences, (because rno man is borne an Artist) must by studie and industrie be attained. And much more then this sArt of Arts; this tArt of reigning; this uArt of living well and happily, yea of living everlastingly, xwill not without much studie and industrie be learned: especially lighting upon such blockes, as we all are naturally, being borne ystarke ideots, and of our selves wholly zuncapable of ought in it.
1Reason 2.
*[Greek or Hebrew]. Aristot. Ethic. Nicom. l. 2. c. 3.〈non-Latin alphabet〉. Aristot. Ethic. Nicom. l. 2. c. 3.
rNemo nascitur artifex. Nemo nascitur sapiens. Sen. de Ira, lib. 2. cap. 10.
sArs artium regimen animarum. Gerson. de Recid. pecc. Ars est bonum fieri. Ad hoc, sed non cum hoc nascimur. Sen. ep. 9.
tArs regnandi.
uArs benè beateque vivendi. [Greek or Hebrew]. Epict. Arian. l. 3. Ars vitae. Cic. Tuscul. l. 2. Ars vitae rectè agendae. Sen. ep. 94. Ars benè vivendi. Idem ep. 90. Virtus ars est benè vivendi. Aug. de civit. l. 4. c. 21. Art of happiness. Rouse.Ars benè beateque vivendi. 〈non-Latin alphabet〉. Epict. Arian. l. 3. Ars vitae. Cic. Tuscul. l. 2. Ars vitae rectè agendae. Sen. ep. 94. Ars benè vivendi. Idem ep. 90. Virtus ars est benè vivendi. Aug. de ciuit. l. 4. c. 21. Art of happinesse. Rowse.
xNon dat natura virtutem. Non contingit virtus animo nisi instituto & edocto, & ad summum assidua exercitatione perducto. Sen. ep. 9.
3. Things must be sought, that are not every where to be had: as foreign commodities that must be far fetched. But such is athe Righteousness spoken of in this place.2 It is a simple that every soil will not bear: a rare drug ⟨p. 5⟩that every country or climate will not afford. bIt grew once in Paradise. But upon the fall of our first Parents, cit left this world; and it is dnot now to be found here on earth, in the land of the living. It must be fetched again, as (e they say) fire was by Prometheus from heaven. fEvery good giving, and every perfect gift, saith S. James, cometh *from above.
3. Things must be sought, that are not everie where to be had: as forreine commodities that must be farre fecht. But such is athe Righteousnesse spoken of in this place.2 It is a simple that every soile will not beare: a rare drugge ⟨p. 5⟩that every countrie or climate will not afford. bIt grew once in Paradise. But upon the fall of our first Parents, cit left this world; and it is dnot now to be found here on earth, in the land of the liuing. It must be fetched againe, as (e they say) fire was by Prometheus from heaven. fEvery good giving, and every perfect gift, saith S. Iames, commeth *from above.
4. Things lost must be sought ere they can be again found. So our Saviour saith, ghe came to seek what was lost. And hthe Widow in the Parable, by seeking found her lost itester. Such are these, we had them once, but we have now lost them. Our first Parents were kborne, as I may so say, with this lroyal robe;6 they were created with this mimperial Crown. But the Devil stripped them of it; nhe cheated and cozened them of this Crown, as we use to do Children, with othe Apple, or pwhat ever fruit it were, that he tendered unto Eve. So they lost it: and their posterity must recover it, ere they can enjoy it; they must win this Crown again, before they may wear it.
4. Things lost must be sought ere they can be againe found. So our Saviour saith, ghe came to seeke what was lost. And hthe Widow in the Parable, by seeking found her lost itest•r. Such are these, we had them once, but we have now lost them. Our first Parents were kborne, as I may so say, with this lroyall robe;6 they were created with this mimperiall Crowne. But the Devill stript them of it; nhe cheated and coosened them of this Crowne, as wee vse to doe Children, with othe Apple, or pwhat ever fruit it were, that he tendred unto Eve. So they lost it: and their posteritie must recover it, ere they can enjoy it; they must win this Crowne againe, before they may weare it.
iDrachma enim valebat 7. denarios con dimidio. Breerwood de num. Jud. cap. 1.Drachma enim valebat 7. denarios cū dimidio. Breerwood de num. Iud. cap. 1.
k[Greek or Hebrew] i. in ostro nati: uti Claudian. nup. Honour. & Mar.〈non-Latin alphabet〉 i. in ostro nati: uti Claudian. nup. Honor. & Mar.
pFicum vult Moses Bar-Ceph. & Theod. in Gen. quaest. 28. Mal•granatum Machmed. in Alcoran. Malum Medicum alij, alij Persicum, quod Pe••e G•ll. Alij pomum Paradisi, prout fructum quendam Syri indigetant. Sed & Malum ex Hebr•i• quidam ex Cant. 2.3. vide Perer. ad Genes.
1And the First use hereof may be for Confutation, to control the vain conceits of those that think that these things will come without seeking; qthat hope to have them though they never once look after them, or the means whereby they may be attained; that make account that heaven and happiness will drop into their mouths, if they do but gape when they lye a dying, and say, Lord have mercy upon me, or, Lord help me to Heaven. It were to little purpose for our Saviour to incite us here to seek thus after them, if without such seeking they might be had. No, rIf thou seek for it, saith Solomon, as for silver, and search for it, as for treasure, &c. And God, saith our Saviour, will have us sask that we may have, and seek that we may find, and knock that it may be opened unto us. And as he addeth there, that tHe that seeketh findeth: so ucertain it is, that he that seeketh not, is never like to find ought.
1And the First use hereof may be for Confutation, to controll the vaine conceits of those that thinke that these things wil come without seeking; qthat hope to have them though they never once looke after them, or the meanes whereby they may be attained; that make account that heaven and happinesse will drop into their mouths, if they doe but gape when they lye a dying, and say, Lord have mercy upon me, or, Lord helpe me to Heaven. It were to little purpose for our Saviour to incite us here to seeke thus after them, if without such seeking they might bee had. No, rIf thou seeke for it, saith Salomon, as for silver, and search for it, as for treasure, &c. And God, saith our Saviour, will have us saske that we may have, and seeke that we may finde, and knocke that it may be opened unto us. And as he addeth there, that tHee that seeketh findeth: so ucertaine it is, that he that seeketh not, is never like to finde ought.
1Use 1. Confutation.Vse 1. Confutation.
qCredunt dormientibus sibi haec cō fectur• Deum. Ter. Adelph. 4.5. Non curant quaerere, quae tamē desiderant invenire: cupiunt cō sequi, non & sequi. Bern. in Cant. 2.Credunt dormientibus sibi haec cō fectur• Deum. Ter. Adelph. 4.5. Non curāt quaerere, quae tamē desiderant invenire: cupiunt cō sequi, non & sequi. Bern. in Cant. 2.
rProv. 2.4. [Greek or Hebrew]. Menand.Prov. 2.4. 〈non-Latin alphabet〉. Menand.
sMatth. 7.7. [Greek or Hebrew]. Sophocl. Plut. de fortun.Matth. 7.7. 〈non-Latin alphabet〉. Sophocl. Plut. de fortun.
tMatth. 7.8. [Greek or Hebrew]. Idem. Nil tam difficile, quin quaerendo investigari possiet. Ter. Heaut. 4.2Matth. 7.8. 〈non-Latin alphabet〉. Idem. Nil tam difficile, quin quaerendo investigari possiet. Ter. Heaut. 4.2
uIllud desperandum est, posse nobis casu bonum tantum contingere. Sen. ep. 50.
1Another Use hereof may be for Conviction, to convince many xnot to have what they profess and pretend to have. For how many pretend title to, and claim interest in this Kingdom, that never took pains or labour about the compassing of it? How many profess themselves to be possessed of the Righteousness ⟨p. 7⟩here spoken of, that never travelled or laboured in the searching out of it, or in the seeking after it?
1Another Vse hereof may be for Conviction, to convince many xnot to have what they professe and pretend to have. For how many pretend title to, and claime interest in this Kingdome, that neuer tooke paines or labour about the compassing of it? How many professe themselves to be possessed of the Righteousnesse ⟨p. 7⟩here spoken of, that never travelled or laboured in the searching out of it, or in the seeking after it?
1Use 2. Conviction.Vse 2. Conviction.
xNemo in sapientiam incidit. Nulli sapere casu obtigit. Sen. epist. 76. Et cui credere contigit? Bern. de Consid. lib. 3.
He would be deemed a most vain man, that would boast and bear men in hand that ahe had been at the East Indies, conquered a great part of the Country, and brought away much treasure and rich commodities from thence, who yet had never crossed the seas, or set foot once on ship-board, or come near the sea side. And no less vain are they, that would have men believe them, that they have made conquest of the Spiritual Canaan, and possessed themselves of much of the wealth and treasure of it; when as they never yet stirred once out of the mystical Egypt, never so much as enquired the way to it, much less ever travelled toward it. He would be deemed most ridiculous, that would profess bto have rare skill in the Mathematics, or some other abstruse Science, when he had never spent day or hour in the study thereof. And no less ridiculous are they that will seem to have gotten much skill in this spiritual cKing-craft, (if I may so term it▪) and yet never beat their heads, or busied their brains about it; never studied dthe Gospel of this Kingdom, the only Book out of which it may be learned. Yea in this regard is this Spiritual Treasure rather like learning than ⟨p. 8⟩wealth; in that eworldly wealth and Honours may be had without labour or study by the donation of others, or by succession and descent; this, *not so; each one must seek it for himself, and must seek and labour in it himself, or else the seeking of others, and their endeavour for him, will stand him in little stead.
He would be d•emed a most vaine man, that would boast and beare men in hand that ahe had beene at the East Indies, conquered a great part of the Country, and brought away much treasure and rich commodities from thence, who yet had never crossed the seas, or set foot once on ship-bord, or come neere the sea side. And no lesse vaine are they, that would have men beleeve them, that they haue made conquest of the Spirituall Canaan, and possessed themselues of much of the wealth and treasure of it; when as they never yet stirred once out of the mysticall Aegypt, never so much as enquired the way to it, much lesse ever travelled toward it. He would be deemed most ridiculous, that would professe bto have rare skill in the Mathematickes, or some other abstruse Science, when he had never spent day or howre in the studie thereof. And no lesse ridiculous are they that will seeme to have gotten much skill in this spirituall cKing-craft, (if I may so terme it▪) and yet never beate their heads, or busied their braines about it; never studied dthe Gospell of this Kingdome, the onely Booke out of which it may be learned. Yea in this regard is this Spirituall Treasure rather like learning than ⟨p. 8⟩wealth; in that eworldly wealth and Honours may be had without labour or study by the donation of others, or by succession and descent; this, *not so; each one must seeke it for himselfe, and must seeke and labour in it himselfe, or else the seeking of others, and their endevour for him, will stand him in little stead.
aQuomodo Caius Caesar Gall•• Graecisque aliquot un• c•ndemnatis, Gallograeciam see subegisse g•oriabatur, cum pedem Italia non e•tulisset. Et Occanum ipsum devicisse, cum legionibus signo dato imperasset, ut conchas per otium in litore l•ger•n•. Sueton. C•io. cap. 29. & 46. Et Domitianus qui falsum à Germania triumphū egit, emptis per commercià, quorum habitus & crines in captivorū sp•ciem formarentur. Tacit. Agric. Ac si quis de certaminibus gloriosè peractis gloriaretur, qui nec oleum quidem quo ungi solebant athletae, oculis unquam usurpasset, ut Theocrit. idyl. 4.Quomodo Caius Caesar Gall•• Graecisque aliquot un• c•ndemnatis, Gallograeciam se subegisse g•oriabatur, cum pedem Italia non e•tulisset. Et Occanum ipsum deuicisse, cum legionibus signo dato imperasset, ut conchas per otium in litore l•ger•n•. Sueton. C•io. cap. 29. & 46. Et Domitianus qui falsum à Germania triumphū egit, emptis per commercià, quorum habitus & crines in captivorū sp•ciem formarentur. Tacit. Agric. Ac si quis de certaminibus gloriosè peractis gloriaretur, qui nec oleum quidem quo ungi solebant athletae, oculis unquam usurpasset, ut Theocrit. idyl. 4.
bAcsi eruditum se quis jactaret, [Greek or Hebrew], qui nec Aesopum unquam didi•isset: ut Aristoph. avib.Acsi eruditum se quis jactaret, 〈non-Latin alphabet〉, qui nec Aesopum unquam didi•isset: ut Aristoph. avib.
It is a pithy speech, indeed, that Bernard hath, and in his sense not unsound. Speaking of those words of the Prophet, †The Lord is good to him that trusteth on him, and to the soul that seeketh him; fIf God be so good, saith he, to him that seeketh him, what will he be to him when he findeth him? But a strange matter it is; That no man can seek God before he have found him; nor can a man sin seeking of him, when he hath once found him. God will be sought, that he may be found of us; and he will be found, that he may further be sought of us. Men cannot seek him, saith he, until they have found him: and certain it is that they have not yet found him, that never sought him, or that do not still constantly and gcontinually seek him.
It is a pithie speech, indeed, that Bernard hath, and in his sense not unsound. Speaking of those words of the Prophet, †The Lord is good to him that trusteth on him, and to the soule that seeketh him; fIf God be so good, saith he, to him that seeketh him, what will he be to him when he findeth him? But a strange matter it is; That no man can seeke God before he have found him; nor can a man sinne seeking of him, when he hath once found him. God will be sought, that he may be found of us; and he will be found, that he may further be sought of us. Men cannot seeke him, saith hee, untill they have found him: and certaine it is that they have not yet found him, that never sought him, or that doe not still constantly and gcontinually seeke him.
fSi tam bonus quaerenti, quid invenienti? (Quomodo idem in Cant. Si tā bonus sequentibus, quid consequentibus?) Sed in hoc mirum est, quòd nemo te quaerere valet nisi qui prius invenerit. Vis quaeri ut inveniaris: vis inveniri ut amplius quaeraris. Bern. de dilig. Deo, cap. 3.Si tam bonus quaerenti, quid invenienti? (Quomodo idem in Cant. Si tā bonus sequentibus, quid consequentibus?) Sed in hoc mirum est, quòd nemo te quaerere valet nisi qui prius invenerit. Vis quaeri ut inveniaris: vis inveniri ut amplius quaeraris. Bern. de dilig. Deo, cap. 3.
Yet for the better explaining of Bernards meaning in the words before recited, & the assoiling of some scruple that thence might arise, as also for the reconciling of some hspeeches of our Saviour, that may seem the one to cross the other: we must understand, that ithere is never any seeking on our part, before some proffer on Gods part: for kman can by no means ⟨p. 9⟩prevent Gods work. Now to pass by those lcommon lights and helps of nature by God generally afforded unto all, of which the Apostle Paul to mthe Athenians, and nthe Lycaonians in the Acts; because othey never prove effectual in this kind to any purpose ordinarily in any: and to confine our selves to those aides that he offereth and affordeth usually in his Church; which alone in ordinary course are effectual to this end: There is as a twofold vocation; so a twofold diquisition: As pa twofold vocation on Gods part; an external vocation, in the offer of the means, which doth not always take effect; of which our Saviour, qMany are called, but few chosen: and ran internal vocation, in the blessing accompanying those means, which cannot be without effect; of which the Apostle, sThose that he calleth, he justifieth; and those that he justifieth, he glorifieth. So there is ta twofold diquisition or seeking on our part; an outward seeking (if I may so term it) in the use of the means, the study of them, and pains taking about them, which yet is not always effectual: For, uThey shall go to seek the Lord with their sacrifices; but they shall not find him, saith the Prophet: And *Many shall seek to enter, but shall not be able, saith our Saviour. The other inward, xwhen those means by the gracious assistance of Gods Spirit, have wrought thoroughly upon the heart: of which the Psalmist, yBlessed are they, that seek him with their whole heart: ⟨p. 10⟩and God by the Prophet, zThey shall seek me, and find me; because they shall seek me with all their heart. And this is that seeking that Bernard speaketh of, which is ever effectual; and of which our Saviour therefore, aWhosoever seeketh findeth. For none so seek but such as by effectual vocation are found of God before: none so seek, but such as by effectual conversion (the inseparable effect and fruit of such vocation) have breturned unto God, and so found him in part already.
Yet for the better explaining of Bernards meaning in the words before recited, & the assoiling of some scruple that thēce might arise, as also for the reconciling of some hspeeches of our Saviour, that may seem the one to crosse the other: we must understand, that ithere is never any seeking on our part, before some proffer on Gods part: for kman can by no means ⟨p. 9⟩prevent Gods worke. Now to passe by those lcommon lights and helpes of nature by God generally afforded unto all, of which the Apostle Paul to mthe Athenians, and nthe Lycaonians in the Acts; because othey never prove effectuall in this kinde to any purpose ordinarily in any: and to confine our selves to those aides that hee offereth and affordeth usually in his Church; which alone in ordinary course are effectuall to this end: There is as a twofold vocation; so a twofold diquisition: As pa twofold vocation on Gods part; an externall vocation, in the offer of the meanes, which doth not alwaies take effect; of which our Saviour, qMany are called, but few chosen: and ran internall vocation, in the blessing accompanying those meanes, which cannot bee without effect; of which the Apostle, sThose that hee calleth, he justifieth; and those that hee justifieth, he glorifieth. So there is ta twofold diquisition or seeking on our part; an outward seeking (if I may so tearme it) in the use of the meanes, the studie of them, and paines taking about them, which yet is not alwaies effectuall: For,
kPotes query & inveniri: praeveniri non potes. Bern. de dilig. Deo, c. 3. Ad bonum assurgere perfectè non possumus, nisi nos spiritus & praeveniendo excitet, & subsequendo confortet. Greg. in Ezech. 10. Nolentem praevenit ut velit: volentem subsequitur, ne frustra velit, Aug. Enchir. cap. 32.Potes quaeri & inveniri: praeveniri non potes. Bern. de dilig. Deo, c. 3. Ad bonum assurgere perfectè non possumus, nisi nos spiritus & praeveniendo excitet, & subsequendo confortet. Greg. in Ezech. 10. Nolentem praevenit ut velit: volentem subsequitur, ne frustra velit, Aug. Enchir. cap. 32.
pVocatio duplex; externa, interna: s• ve generalis & specialis: vel communis & peculiaris▪ Vide Aug. de Corrept. & Grat. c. 7. Drus Miscell. lib. 2. cap. 2. & Calv. Institut. l. 3. c. 24. §. 7.
But as none are called ordinarily in the latter sort, but those that are called first in the former: so none seek ordinarily in this latter sort, but those that have diligently csought first in the former: which seeking our Saviour therefore inciteth hereunto, and by which we may hope to attain to the latter, if we continue constant therein, through Gods blessing thereupon. But without it there is no hope ever to attain to it, or to find that, that in some sort may be dsought and not found, but ecannot be found unless it be sought; and when it is once found, is so far from causing men to give over their seeking, that it maketh them, fincited by that sweetness that they find in it in part found, gseek more diligently now than ever before.
But as none are called ordinarily in the latter sort, but those that are called first in the former: so none seeke ordinarily in this latter sort, but those that have diligently csought first in the former: which seeking our Saviour therefore inciteth hereunto, and by which we may hope to attain to the latter, if we continue constant therein, through Gods blessing thereupon. But without it there is no hope ever to attaine to it, or to finde that, that in some sort may bee dsought and not found, but ecannot bee found unlesse it bee sought; and when it is once found, is so farre from causing men to give over their seeking, that it maketh them, fencited by that sweetnesse that they finde in it in part found, gseeke more diligently now than ever before.
fSirac. 24.23, 24. Propter saporis dulcedinem, qui gustatus magi• excitat appetitum, Bern. de Temp. Sic ergò quaeramus tanquam inventuri, & sic inveniamus tanquā quae situri: quia Sirac. 18.6. Ibid. l. 9. c. 1. Videantur & Ambros. epist. 11. Gregor. in Evang. hom. 36. Bern. de Dilig. Deo, c. 1. & epist. 2. & 341. & de Divers. 38. Mā ducant & bibunt, quia inveniunt; & quia esuriunt & si•iunt, adhuc quaerunt. Nam & invenicudus quaeritur, & quaerendus invenitur, qui & quaeritur ut inveniatur dulcius, & invenitur, ut qu• ratur avidiu•, Aug. de Trinit. l. 15. c. 2.
Without hseeking then, these things are ⟨p. 11⟩not to be expected.2 But are they worth the seeking? may some man say. There are indeed some itoilsome toys, hard to come by, but of no use or worth when a man hath them: like an Olive, or a Date stone, hard to crack the one, and to cleave the other, but nothing or nothing worth ought, when it is cracked or cloven, within either: And the very wealth, yea and the klearning too of many consisteth much in such.
Without hseeking then, these things are ⟨p. 11⟩not to bee expected.2 But are they worth the seeking? may some man say. There are indeed some itoylsome toyes, hard to come by, but of no use or worth when a man hath them: like an Olive, or a Date stone, hard to cracke the one, and to cleave the other, but nothing or nothing worth ought, when it is crackt or clouen, within either: And the very wealth, yea and the klearning too of many consisteth much in such.
hNugae d•ff•c•les. Turpe est difficiles habere nugaes: Et […] est in•ptiarum, Martial▪ l▪ 2. epist. 86. tristes ineptiae, Caecilius. imò ridiculae, Sen. epist. 113. Sophismata, quae nec ignoranti nocent, nec scientem juvant, Idem epist. 45.Nugae d•ff•c•les. Turpe est difficiles habere nugaes: Et 〈…〉 est in•ptiarum, Martial▪ l▪ 2. epist. 86. tristes ineptiae, Caecilius. imò ridiculae, Sen. epist. 113. Sophismata, quae nec ignoranti nocent, nec scientem juvant, Idem epist. 45.
2Question.
i[Greek or Hebrew]. Scopas Thessal. Plu. de Avarit.〈non-Latin alphabet〉. Scopas Thessal. Plu. de Avarit.
kLatrunculis ludimus. Jn supervacuis subtilitas teritur, Sen. epist. 106.
〈non-Latin alphabet〉, ut Act. 14.17. vel 〈non-Latin alphabet〉. Mat. 21.25. i. à D•o. Drus. in prov. & q•aest. l. 2. c. 61.
c
Art regnandi, sive imperandi, ut Liv. hist. 22. vel Arte Imperatoria▪ ut Cic. de Orat. l. 1. [Greek or Hebrew]. Greg. Naz. Apolog.Arte regnandi, siue imperandi, ut Liv. hist. 22. vel Arte Imperatoria▪ ut Cic. de Orat. l. 1. 〈non-Latin alphabet〉. Greg. Naz. Apolog.
ePecunia veniet ultrò, honor afferetur, gratia ac dignitas fortasse ingerentur: virtus in te non incidet, ne levi quidem opera, aut parv• labour cognoscitur. Sen. ep. 76.Pecunia veniet ultrò, honor afferetur, gratia ac dignitas fortasse ingerentur: virtus in te non incidet, ne levi quidem opera, aut parv• labore cognoscitur. Sen. ep. 76.
*Philosophia non est res beneficiaria: non obvenit. Sen. epist. 90.
They shall seeke me, and finde me; because they shall seeke me with all their heart. And this is that seeking that Bernard speaketh of, which is ever effectuall; and of which our Saviour therefore,
Whosoever seeketh findeth. For none so seeke but such as by effectuall vocation are found of God before: none so seeke, but such as by effectuall conversion (the inseparable effect and fruit of such vocation) have
Sirac. 24.23, 24. Propter saporis dulcedinem, qui gustatus magi• excitat appetitum, Bern. de Temp. Sic ergò quaeramus tanquam inventuri, & sic inveniamus tanquā quae situri: quia Sirac. 18.6. Ibid. l. 9. c. 1. Videantur & Ambros. epist. 11. Gregor. in Evang. hom. 36. Bern. de Dilig. Deo, c. 1. & epist. 2. & 341. & de Divers. 38. Mā ducant & bibunt, quia inveniunt; & quia esuriunt & si•iunt, adhuc quaerunt. Nam & invenicudus quaeritur, & quaerendus invenitur, qui & quaeritur ut inveniatur dulcius, & invenitur, ut qu• ratur avidiu•, Aug. de Trinit. l. 15. c. 2.
