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.
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
certain 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.
But these are not so:1 The things here propounded as they are lhard & difficult, so they are singularly mexcellent. And therefore as they must be sought ere they can be had in regard of their difficulty;4 so they may be sought that they may be had, in regard of the dignity, the worth, the excellency of them; yea in regard of the use to, and the necessity of them.
But these are not so:1 The things here propounded as they are lhard & difficult, so they are singularly mexcellent. And therefore as they must bee sought ere they can bee had in regard of their difficul•ie;4 so they may bee sought that they may be had, in regard of the dignitie, the worth, the excellencie of them; yea in regard of the use to, and the necessitie of them.
For first, here is a Crown, a Kingdom, 1the highest pitch of ambitious mens aims. nIf for any thing a man should break his faith, it should be for a Crown, for a Kingdom; saith one. And the Devil hoped, if by any means, by the proffer of oa Kingdom, to draw our Saviour to his impious and devilish desires. If such reckoning then be made of pa corruptible Crown, of qan earthly Kingdom, rthe Kingdom of men; that which when it hath been long a getting, may be lost and gone again ⟨p. 12⟩the very next *day, yea may be overturned in an shour: what account should be made of an tincorruptible Crown, of a Crown that cannot be lost, of an heavenly Kingdom, the Kingdom of God; of ua Kingdom, saith the Apostle, that cannot be shaken, of xa Throne that standeth firm and immovable forever?
For first, here is a Crowne, a Kingdome, 1the highest pitch of ambitious mens aymes. nIf for any thing a man should breake his faith, it should be for a Crowne, for a Kingdome; saith one. And the Devill hoped, if by any meanes, by the proffer of oa Kingdome, to draw our Saviour to his impious and devillish desires. If such reckoning then be made of pa corruptible Crowne, of qan earthly Kingdome, rthe Kingdome of men; that which when it hath beene long a getting, may be lost and gone againe ⟨p. 12⟩the very next *day, yea may bee overturned in an shoure: what account should be made of an tincorruptible Crowne, of a Crowne that cannot bee lost, of an heavenly Kingdome, the Kingdome of God; of ua Kingdome, saith the Apostle, that cannot be shaken, of xa Throne that standeth firme and immoveable forever?
1Member 2. Object. Branch 1.
n[Greek or Hebrew], Eteocles apud E•rip. Phoenis. apud Plut. de Aud. Poet. & •anit. turd. Nam si violandum est jus, regnandi gratia Violandum est: alijs rebu• pi•tatem col••, Cic. Offic. lib. 3.〈non-Latin alphabet〉, Eteocles apud E•rip. Phoenis. apud Plut. de Aud. Poet. & •anit. tu•d. Nam si violandum est jus, regnādi gratia Violandum est: alijs rebu• pi•tatem col••, Cic. Offic. lib. 3.
*[Greek or Hebrew], Eurip. [Greek or Hebrew]. Idem Hecub.〈non-Latin alphabet〉, Eurip. 〈non-Latin alphabet〉. Idem Hecub.
s[Greek or Hebrew], Demetrius Phalar. apud Plut. ad Apullo•. Longam morā dedit malis properantibus, qui diē dixit; hora momentumque t•mporis • vertendis imperijs suffecere, Sen. epist. 91. Simul parta ac sperata decora unus horae fotuna vertere potest, Li. hist. l. 30. Vncendo didici magna momento obrui, Sen. Trod 2.2.
Secondly, here is Righteousness, aa principal part of Gods Image, bwherein Man at fi•st was made:3 that whereby man excelleth the beasts;4 and that maketh him clike God; yea without which man is not only no better, but far worse than a beast; and whereby men do as far excel men, as men themselves do beasts. For da man endued with reason, without this righteousness, that is, without religion, is (not only as bad as, but) far worse than a b•ast. And eReligion maketh some men excel other some that want it, as much as reason maketh them excel brute beasts.
Secondly, here is Righteousnesse, aa principall part of Gods Image, bwherein Man at fi•st was made:3 that whereby man excelleth the beasts;4 and that maketh him clike God; yea without which man is not only no better, but farre worse than a beast; and whereby men doe as farre excell men, as men themselves doe beasts. For da man endued with reason, without this righteousnesse, that is, without religion, is (not only as bad as, but) far worse than a b•ast. And eReligion maketh some men excell other some that want it, as much as reason maketh them excell brute beasts.
4Quic quid longa ser••s, multis laboribus, mul•a numinis indulgentia stru•it, •d […] dies spargit & d•ssipat, Senec. exist. 91.Quic quid longa ser••s, multis laboribus, mul•a numinis indulgentia stru•it, •d 〈…〉 dies spargit & d•ssipat, Senec. e•ist. 91.
It was the saying of an Heathen Man, that fMoral virtue was so beautiful, that if it could be seen with bodily eyes, it would make men to be ⟨p. 13⟩wondrously enamoured with it. And yet was that, saith Lactantius, but a bare gshadow of the Righteousness here spoken of. But hif the shadow be so excellent, what is the substance? if the Picture be so beautiful; what is the Person it self, which the Picture cometh so far short of? iIf they made such account of their glassy bugle, saith Jerome after Tertullian, how ought this rich and precious Pearl of ours to be esteemed of? This to that is as kGold to Brass, saith Bernard; and a little of lthe palest and coursest Gold is far better than much of the finest and brightest Brass.
It was the saying of an Heathen Man, that fMorall vertue was so beautifull, that if it could be seene with bodily eyes, it would make men to be ⟨p. 13⟩wondrously enamoured with it. And yet was that, saith Lactantius, but a bare gshadow of the Righteousnesse here spoken of. But hif the shadow be so excellent, what is the substance? if the Picture be so beatifull; what is the Person it selfe, which the Picture commeth so far short of? iIf they made such account of their glassie bugle, saith Ierome after Tertullian, how ought this rich and pretious Pearle of ours to be esteemed of? This to that is as kGold to Brasse, saith Bernard; and a little of lthe palest and coursest Gold is farre better than much of the finest and brightest Brasse.
fNihil est virtute formosius, ni••l pulchrius, […], Cicer. de Nat. De•r. lib. 1. & 2. & de Amic. Quae si oculis cerneretur, mirabiles sui amores ex•i•ar••, Idem O•fic. lib. 1. Omnes mortales in admirat•onem sui r•per•t. Senec. epist. 89. Nemo non amore ejus arderet, si vid•re illam contingeret, Ibid. 115.Nihil est virtute formosius, ni••l pulchrius, 〈…〉, Cicer. de Nat. De•r. lib. 1. & 2. & de Amic. Quae si oculis cerneretur, mirabiles sui amores ex•i•ar••, Idem O•fic. lib. 1. Omnes mortales in admirat•onem sui r•per•t. Senec. epist. 89. Nemo non amore ejus arderet, si vid•re illam contingeret, Ibid. 115.
gUmbra quaedam & imago j•stitia, Lactant. Jnstitut. l. 5. c. 17. & l. 6. c. 6. & •aber. in Rom. cap. 2.Vmbra quaedam & imago j•stitia, Lactant. Jnstitut. l. 5. c. 17. & l. 6. c. 6. & •aber. in Rom. cap. 2.
A Kingdom propounded to all Christs followers and favourites.
A Kingdome propounded to all Christs followers anf favourites.
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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.
〈non-Latin alphabet〉, Demetrius Phalar. apud Plut. ad Apullo•. Longam morā dedit malis properantibus, qui diē dixit; hora momentumque t•mporis • vertendis imperijs suffecere, Sen. epist. 91. Simul parta ac sperata decora un•us horae fo•tuna •vertere pot•st, Li•. hist. l. 30. V•ncendo didici magna momento obrui, Sen. Troad 2.2.
u[Greek or Hebrew] ▪Heb. 12.•8.〈non-Latin alphabet〉▪Heb. 12.•8.
x•sal. 45.6.
Ipsis best•is bestiali•r est hom• ration• […], & ratione non […], Bernard. in Cantic. 35.Ipsis best•is bestiali•r est hom• ration•〈…〉, & ratione non 〈…〉, Bernard. in Cantic. 35.
eRatione homines jum•ntis, religione homines hominibus antistant. Ultra homines prove•it probitas sola, infra hominem detrudit improbitas, •oct. Consol. lib. 4. Pros. •.Ratione homines jum•ntis, religione homines hominibus antistant. Vltra homines prove•it probitas sola, infra hominem detrudit improbitas, •oct. Consol. lib. 4. Pros. •.
iTanti Vitrum, quanti margaritum. Tertul. ad Martyr. Tanti vit•ū, quanti verum margari•ū? Hieron. ad Deme•r. ad Salvin. & alibi.Tanti Vitrum, quāti margaritum. Tertul. ad Martyr. Tanti vit•ū, quāti verum margari•ū? Hieron. ad Deme•r. ad Salvin. & alibi.
k[Greek or Hebrew], Homer. Iliad. [Greek or Hebrew] ▪ V•lius argē tum est auro. vi•tutibus aurū, Horat. lib. 1. epist. 1.〈non-Latin alphabet〉, Homer. Iliad. 〈non-Latin alphabet〉▪ V•lius argē tum est auro. vi•tutibus aurū, Horat. lib. 1. epist. 1.
lMelius est pallens aurum quam fulgens aurichal•ū. Bern. in Cant. 61.Melius est pallens aurum quam fulgens aurichal•ū. Bern. in Cant. 61.
