Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
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.
Use 2 Another Use hereof may be for Conviction, 1to convince manyx not 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 here spoken of, that never travelled or laboured in the searching out of it, or in the seeking after it?
Vse 2 Another Vse hereof may be for Conviction, 1to convince manyx not to have what they professe and pretend to have. For how many pretend title to, and claime interest in this Kingdome, that never tooke paines or labour about the compassing of it? How many professe themselves to be possessed of the Righteousnesse here spoken of, that never travelled or laboured in the searching out of it, or in the seeking after it?
1Conviction.
xNemo in sapientiam incidit. Nulli sapere casu obligit. 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 thata he 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
to 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
the 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 wealth; in that
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 deemed a most vaine man, that would boast and beare men in hand thata he 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-boord, or come neere the sea side. And no lesse vaine are they, that would have men beleeve them, that they have made conquest of the Spirituall Canaan, and possessed themselves 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. Hee would be deemed most ridiculous, that would professeb to have rare skill in the Mathematickes, or some other abstruse Science, when he had never spent day or houre in the studie thereof. And no lesse ridiculous are they that will seeme to have gotten much skill in this spirituallc King-craft, (if I may so terme it) and yet never beat their heads, or busied their braines about it; never studiedd the 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 wealth; in thate worldly 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 Gallis Graecisque aliquot unà condemnatis, Gallograeciam see subegisse gloriabatur, cum pedem Italia non extulisset. Et Oceanum ipsum devicisse, cum legionibus signo dato imperasset, ut conchas per otium in litore legerent. Sueton. Caio. cap. 29. & 46. Et Domitianus qui falsum à Germania triumphum egit, emptis per commercia, quorum habitus & crines in captivorum speciem formarentur. Tacit. Agric. At 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 Gallis Graecisque aliquot unà condemnatis, Gallograeciam se subegisse gloriabatur, cum pedem Italia non extulisset. Et Oceanum ipsum devicisse, cum legionibus signo dato imperasset, ut conchas per otium in litore legerent. Sueton. Caio. cap. 29. & 46. Et Domitianus qui falsum à Germania triumphum egit, emptis per commercia, quorum habitus & crines in captivorum speciem formarentur. Tacit. Agric. At si quis de certaminibus gloriosè peractis gloriaretur, qui nec oleum quidem quo ungi solebant athletae, oculis unquam usurpasset, ut Theocrit. idyl. 4.
bAc sierud tum se quis jactaret, [Greek or Hebrew], qui nec A•sopum unquam d•dicisset: ut Aristoph. avib.Ac sierud tum se quis jactaret, 〈non-Latin alphabet〉, qui nec A•sopum unquam d•dicisset: ut Aristoph. avib.
cArte regnandi, sive imperandi, ut Liv. hist. 22. vel arte imperatoria, ut Cic. de Orat. l. 1. [Greek or Hebrew]. Greg. Naz Apolog.Arte regnandi, sive imperandi, ut Liv. hist. 22. vel arte imperatoria, ut Cic. de Orat. l. 1. 〈non-Latin alphabet〉. Greg. Naz Apolog.
ePecunia ven•et ultrò, honor afferetur, gratia ac dignitas fortasse ingerentur: virtus in te non incidet, ne levi quidem opera, aut parvo labour cognoscitur. Sen. epist. 76.Pecunia ven•et ultrò, honor afferetur, gratia ac dignitas fortasse ingerentur: virtus in te non incidet, ne levi quidem opera, aut parvo labore cognoscitur. Sen. epist. 76.
*Philosophia non est res beneficiaria: non obvenit. Sen. epist. 90.
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 line 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 andg continually 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 linne 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 andg continually seeke him.
fSi tam bonus quaerenti, quid invenienti? (Quomodo idem in Cant. Si tam bonus sequentibus, quid consequentibus?) Sed in hoc mirum est, quòd nemo te quarere valet nisi qui prius invenerit. Vis quaeri ut inveneriaris: vis inveniri ut amplius quararis. Bern. de dilig. Deo, cap. 3.
Yet for the better explaining of Bernards meaning in the words before recited, and the assoiling of some scruple that thence might arise, as also for the reconciling of someh speeches of our Saviour, that may seem the one to cross the other: we must understand, thati there is never any seeking on our part, before some proffer on Gods part: ⟨p. 31⟩fork man can by no means prevent Gods work. Now to pass by thosel common lights and helps of nature by God generally afforded unto all, of which the Apostle Paul tom the Athenians, andn the Lycaonians in the Acts; becauseo they never prove effectual in this kind to any purpose ordinarily in any: and to confine our selves to those aids 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 disquisition: Asp a twofold vocation on Gods part: an external vocation, in the offer of the means, which doth not always take effect; of which our Saviour,q Many are called, but few chosen: and ran internal vocation, in the blessing accompanying those means, which cannot be without effect; of which the Apostle,s Those that he calleth, he justifieth; and those that he justifieth, he glorifieth. So there ist a twofold disquisition 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,u They 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,y Blessed are they, that seek him with their whole heart: and God by the Prophet,z They 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,a Whosoever 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) haveb returned unto God, and so found him in part already.
Yet for the better explaining of Bernards meaning in the words before recited, and the assoiling of some scruple that thence might arise, as also for the reconciling of someh speeches of our Saviour, that may seeme the one to crosse the other: wee must understand, thati there is never any seeking on our part, before some proffer on Gods part: ⟨p. 31⟩fork man can by no meanes prevent Gods worke. Now to passe by thosel common lights and helpes of nature by God generally afforded unto all, of which the Apostle Paul tom the Athenians, andn the Lycaonians in the Acts; becauseo they never prove effectuall in this kinde to any purpose ordinarily in any: and to confine our selves to those aids 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 disquisition: Asp a twofold vocation on Gods part: an externall vocation, in the offer of the meanes, which doth not alwayes take effect; of which our Saviour,q Many are called, but few chosen: and ran internall vocation, in the blessing accompanying those meanes, which cannot be without effect; of which the Apostle,s Those that hee calleth, he justifieth; and those that hee justifieth, hee glorifieth. So there ist a twofold disquisition or seeking on our part; an outward seeking (if I may so terme it) in the use of the meanes, the studie of them, and paines taking about them, which yet is not alwayes effectuall: For,
kPotes query & inveniri: praeven•ri non potes. Bern de dilig. Deo, c. 3. Ad bonum assurgere perfecté non possumus, nisi nos spiritus & praeveniendo exo• tet, & subsequendo confortet. Greg. in Ezech. 10. Nolentem praevenitut velit: volentem subsequitur, ne frustra velit. Aug. Enchir. cap 32.Potes quaeri & inveniri: praeven•ri non potes. Bern de dilig. Deo, c. 3. Ad bonum assurgere perfecté non possumus, nisi nos spiritus & praeveniendo exo• tet, & subsequendo confortet. Greg. in Ezech. 10. Nolentem praevenitut velit: volentem subsequitur, ne frustra velit. Aug. Enchir. cap 32.
pVocatio duplex; externa, interna: sive 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 diligentlyc sought 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 bed sought and not found, bute cannot 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,f incited by that sweetness that they find in it in part found,g seek 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 diligentlyc sought first in the former: which seeking our Saviour therefore inciteth hereunto, and by which wee may hope to attaine to the latter, if wee 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 bed sought and not found, bute cannot 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,f incited by that sweetnesse that they finde in it in part found,g seeke more diligently now than ever before.
Question. Without seeking then, these things are not to be expected. But are they worth the seeking? may some man say.1 There are indeed someh toilsome 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 ⟨p. 32⟩it is cracked or cloven, within either: And the veryi wealth, yea and thek learning too of many consisteth much in such.
Question. Without seeking then, these things are not to be expected. But are they worth the seeking? may some man say.1 There are indeed someh toylsome 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 crack the one, and to cleave the other, but nothing or nothing worth ought, when ⟨p. 32⟩it is crackt or cloven, within either: And the veryi wealth, yea and thek learning too of many consisteth much in such.
1Propter saporis dulcedinem, qui gustatus magis excitat appetitum, Bern. de Temp. Manducant & bibunt, quia inveniunt; & quia esuriunt & sitiunt, adhuc quaerunt. Nam & inveniendus quaeritur, & quaerendus indenitur, qui & quaeritur ut inveniatur dulcius, & invenitur, ut quaeratur avidiut, Aug. de Trinit. l. 15. c. 2. Sic ergò queramus tanquam inventuri, & sic inveniamus tanquam quaesituti: 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.
hNugae d•fficiles. Turpe est difficiles habere nugas: Et stultus labor est ineptiarum, Martial l. 2. epist. 86. tristes ineptiae, ca••ans. imo ridiculae, Sen. epist. c 13. Sophismata, quae nec ignoranti nocent, nec scientem juvant, Idem epist. 45.
i[Greek or Hebrew]. Scopas Thessal. Plu. de Avarit.〈non-Latin alphabet〉. Scopas Thessal. Plu. de Avarit.
kLatrunculis Judimus. In supervacuis subtil•tas teritur, Sen. epist. 106.Latrunculis Iudimus. In supervacuis subtil•tas teritur, Sen. epist. 106.
Answer. But these are not so: The things here propounded as they arel hard and difficult, so they are singularlym excellent. And therefore Respect 2 as they must be sought ere they can be had in regard of their difficulty; so they may well be sought that they may be had, in regard of the dignity, the worth, the excellency of them; yea in regard of the use too, and the necessity of them.
Answer. But these are not so: The things here propounded as they arel hard and difficult, so they are singularlym excellent. And therefore Respect 2 as they must be sought ere they can be had in regard of their difficultie; so they may well be sought that they may be had, in regard of the dignitie, the worth, the excellencie of them; yea in regard of the use too, and the necessitie of them.
Member 2 For first, here is a Crown, a Kingdom, the highest pitch of ambitious mens aims. Object. nIf for any thing a man should break his faith, it should Branch 1 be for a Crown, for a Kingdom; saith one. And the Devil hoped, if by any means, by the proffer ofo a Kingdom, to draw our Saviour to his impious and devilish desires. If such reckoning then be made ofp a corruptible Crown, ofq an earthly Kingdom, rthe Kingdom of men; that which when it hath been long a getting, may be lost and gone again the very next* day, yea may be overturned in ans hour: what account should be made of ant incorruptible Crown, of a Crown that cannot be lost, of an heavenly Kingdom, the Kingdom of God; ofu a Kingdom, saith the Apostle, that cannot be shaken, ofx a Throne that standeth firm and immovable for ever?
Member 2 For first, here is a Crowne, a Kingdome, the highest pitch of ambitious mens aymes. Object. nIf for any thing a man should breake his faith, it should Branch 1 be for a Crowne, for a Kingdome; saith one. And the Devill hoped, if by any meanes, by the proffer ofo a Kingdome, to draw our Saviour to his impious and devillish desires. If such reckoning then be made ofp a corruptible Crowne, ofq an earthly Kingdome, rthe Kingdome of men; that which when it hath beene long a getting, may be lost and gone againe the very next* day, yea may be overturned in ans houre: what account should be made of ant incorruptible Crowne, of a Crowne that cannot be lost, of an heavenly Kingdome, the Kingdome of God; ofu a Kingdome, saith the Apostle, that cannot be shaken, ofx a Throne that standeth firme and immoveable for ever?
n[Greek or Hebrew], Eteocles apud Euri•. Phoenis. apud Plut. de Aud. Poet. & sanit. tuend. Nam si violandum est jus, regnandi gratia violandum est: aliis rebus pietatem colas, Cic. Offic. lib. 3.〈non-Latin alphabet〉, Eteocles apud Euri•. Phoenis. apud Plut. de Aud. Poet. & sanit. tuend. Nam si violandum est jus, regnandi gratia violandum est: aliis rebus pietatem colas, Cic. Offic. lib. 3.
*[Greek or Hebrew], Eurip. [Greek or Hebrew]. Idem Hecub. Quicquid longa series, multis laboribus, multa numinis indulgentia struxit, id unus dies spargit & dissipat, Senec. epist. 91.〈non-Latin alphabet〉, Eurip. 〈non-Latin alphabet〉. Idem Hecub. Quicquid longa series, multis laboribus, multa numinis indulgentia struxit, id unus dies spargit & dissipat, Senec. epist. 91.
s[Greek or Hebrew], Demetrius Phalar. apud Plut. ad Apollon. Longam moram dedit malia properantibus, qui diem dixit; hora momentumque temporis evertendis imperiis suffecere, Sen. epist. 91. Simul parta ac sperata decora unius horae fortuna evertere potest, •iv. hist. l. 30. Vincendo didici magna momento obrui, Sen. Trod. 2.2.〈non-Latin alphabet〉, Demetrius Phalar. apud Plut. ad Apollon. Longam moram dedit malia properantibus, qui diem dixit; hora momentumque temporis evertendis imperiis suffecere, Sen. epist. 91. Simul parta ac sperata decora unius horae fortuna evertere potest, iv. hist. l. 30. Vincendo didici magna momento obrui, Sen. Troad. 2.2.
Branch 2 Secondly, here is Righteousness, aa principal part of Gods Image, bwherein Man at first was made: that whereby man excelleth the beasts; and that maketh himc like 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. Ford a man endued with reason, without this righteousness, that is, without religion, is (not only as bad as, but) far worse than any beast. Ande Religion maketh some men excel other some that want it, as much as reason maketh them excel brute beasts.
Branch 2 Secondly, here is Righteousnesse, aa principall part of Gods Image, bwherein Man at first was made: that whereby man excelleth the beasts; and that maketh himc like 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. Ford a man endued with reason, without this righteousnesse, that is, without religion, is (not only as bad as, but) far worse than any beast. Ande Religion maketh some men excell other some that want it, as much as reason maketh them excell brute beasts.
dIpsis bestiis bestialior est homo ratione vigens, & ratione non vivens, Bernard. in Cantic. 35.
eRatione homines jumentis, religione homines hominibus antistant. Ultra homines provebit• probitas sola, infra hominem detrudit improbitas, Boet. Consol. lib. 4. Pros. 3.Ratione homines jumentis, religione homines hominibus antistant. Vltra homines provebit• probitas sola, infra hominem detrudit improbitas, Boet. Consol. lib. 4. Pros. 3.
It was the saying of an Heathen Man, thatf Moral virtue was so beautiful, that if it could be seen with bodily eyes, it would make men to be wondrously enamoured with it. And yet was that, saith Lactantius, but a bareg shadow of the Righteousness here spoken of. Buth if 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?i If they made such account of their glassy bugle, saith Jerome after Tertullian, how ought this rich and precious Pearl of ours to ⟨p. 33⟩be esteemed of? This to that is ask Gold to Brass, saith Bernard; and a little ofl the palest and coursest Gold is far better than much of the finest and brightest Brass.
It was the saying of an Heathen Man, thatf Morall vertue was so beautifull, that if it could bee seene with bodily eyes, it would make men to be wondrously enamoured with it. And yet was that, saith Lactantius, but a bareg shadow of the Righteousnesse here spoken of. Buth if the shadow be so excellent, what is the substance? if the Picture be so beautifull, what is the Person it selfe, which the Picture commeth so farre short of?i If they made such account of their glassie bugle, saith Ierome after Tertullian, how ought this rich and pretious Pearle of ours to ⟨p. 33⟩be esteemed of? This to that is ask Gold to Brasse, saith Bernard; and a little ofl the palest and coursest Gold is farre better than much of the finest and brightest Brasse.
fNihil est virtute formosius, nihil pulchrius, nihil amabilius, Cicer. de Nat. Deor. lib. 1. & 2. & de Amic. Quae si oculis cerneretur, mirabiles sui amores excitaret, Idem Offic. lib. 1. Omnes mortales in admirationem sui raperet. Senec. epist. 89. Nemo non amore ejus arderet, si videre illam con•ngeret, ibid. 115.
gUmbra quaedam & imago justitiae, Lactant. Institut. l. 5. c. 17. & l. 6. c. 6. & Faber. in Rom. cap. 2.Ʋmbra quaedam & imago justitiae, Lactant. Institut. l. 5. c. 17. & l. 6. c. 6. & Faber. in Rom. cap. 2.
hSi rem ipsam praeclarissimam omnium penitus videremus, quonam gaudio compleremur, quum tantopere ejus adumbrata opinion laetemur? Cic. de Fin lib. 5.Si rem ipsam praeclarissimam omnium penitus videremus, quonam gaudio compleremur, quum tantopere ejus adumbrata opinione laetemur? Cic. de Fin lib. 5.
iTanti Vitrum, quanti margaritum. Tertul. ad Martyr. Tanti vitreum, quanti verum margaritum? Hieron. ad Demetr. ad Salvin. & alibi.
Point 1 The Kingdom then here spoken of, is not so much the Kingdom of God over us, as the Kingdom of God in us: not the Kingdom wherebym he reigneth over us; (and yet it is no small privilege and preeminence to be subject andn servant to so puissant a Sovereign; if they were countedo happy that were in Solomons service, then are they much morep blessed that dwell in Gods house and court, that have dependence upon him:) but the Kingdom whereby he reigneth in us, and wherein we reign with him:q It is your Fathers will, saith our Saviour, to give you a Kingdom. And,r He hath made us Kings and Priests, and we shall reign with him “for ever. And,s To him that overcometh I will give to sit on my Throne, as I overcame, and sit on my Fathers Throne.
Point 1 The Kingdome then here spoken of, is not so much the Kingdome of God over us, as the Kingdome of God in us: not the Kingdome wherebym he reigneth over us; (and yet it is no small privilege and preeminence to be subject andn servant to so puissant a Soveraigne; if they were countedo happie that were in Salomons service, then are they much morep blessed that dwell in Gods house and court, that have dependance upon him:) but the Kingdome whereby he reigneth in us, and wherein wee reigne with him:q It is your Fathers will, saith our Saviour, to give you a Kingdome. And,r Hee hath made us Kings and Priests, and wee shall reigne with him “for ever. And,s To him that overcommeth I will give to sit on my Throne, as I overcame, and sit on my Fathers Throne.
nPsal. 18 & 36. Title. [Greek or Hebrew], Man. Palaeol. precept. 7. Rom. 1.1. Phil. 1.1. Meritò Paulus hoc titulo gloriatur, 2 Cor. 11.22. O praeclarum ministerium, quo non principatu gloriosius? Bern. de Consid. l. 2.Psal. 18 & 36. Title. 〈non-Latin alphabet〉, Man. Palaeol. praecept. 7. Rom. 1.1. Phil. 1.1. Meritò Paulus hoc titulo gloriatur, 2 Cor. 11.22. O praeclarum ministerium, quo non principatu gloriosius? Bern. de Consid. l. 2.
They shall seeke mee, and finde mee, because they shall seeke mee 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
