Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

DISCOURSE XII. Of the Second additional Precept of Christ, (viz.) Of PRAYER.

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Non magna loquimur sed vivimus.

Cum clamore valido et lachrymas pr••ces offerens exauditus •••••• pro sua rererent••••

1. THE Soul of a Christian is the house of God, Ye are God's building, (saith S. Paul;) but the house of God is the house of Prayer: and therefore Prayer is* 1.1 the work of the Soul, whose organs are intended for instruments of the Divine praises; and when every stop and pause of those instruments is but the conclusion of a Collect, and every breathing is a Prayer, then the Body becomes a Temple, and the Soul is the Sanctuary, and more private recess, and place of entercourse. Prayer is the great duty, and the greatest priviledge of a Christian; it is his entercourse with God, his Sanctua∣ry in troubles, his remedy for sins, his cure of griefs, and, as S. Gregory calls it, it is the principal instrument whereby we minister to God in execution of the decrees of eternal Pre∣destination; and those things which God intends for us, we bring to our selves by the mediation of holy Prayers. Prayer is the * 1.2 ascent of the mind to God, and a petitioning for such things as we need for our support and duty. It is an abstract and summary of Chri∣stian Religion. Prayer is an act of Religion and Dinine‖ 1.3 Worship, confessing his power and his mercy; it celebrates his Attributes, and confesses his glories, and re∣veres his person, and implores his aid, and gives thanks for his blessings: it is an act of Humility, condescension, and dependence, expressed in the prostration of our bo∣dies and humiliation of our spirits: it is an act of Charity when we pray for others; it is an act of Repentance when it confesses and begs pardon for our sins, and exercises eve∣ry Grace according to the design of the man, and the matter of the Prayer. So that

there will be less need to amass arguments to invite us to this Duty; every part is an excellence, and every end of it is a blessing, and every design is a motive, and every need is an impulsive to this holy office. Let us but remember how many needs we have, at how cheap a rate we may obtain their remedies, and yet how honourable the imployment is to go to God with confidence, and to fetch our supplies with easiness and joy; and then, without farther preface, we may address our selves to the under∣standing of that Duty by which we imitate the imployment of Angels and beatified spirits, by which we ascènd to God in spirit while we remain on earth, and God de∣scends on earth while he yet resides in Heaven, sitting there on the Throne of his King∣dom.

2. Our first enquiry must be concerning the Matter of our Prayers; for our Desires are not to be the rule of our Prayers, unless Reason and Religion be the rule of our De∣sires. The old Heathens * 1.4 prayed to their Gods for such things which they were ashamed to name publickly before men; and these were their private prayers, which they durst not for their undecency or iniquity make publick. And in∣deed sometimes the best men ask of God Things not unlawful in themselves, yet very hurtful to them: and therefore, as by the Spirit of God and right Reason we are taught in gene∣ral what is lawful to be asked; so it is still to be submitted to God, when we have asked lawful things, to grant to us in* 1.5 kindness, or to deny us in mercy: after all the rules that can be given us, we not being able in many instances to judge for our selves, unless also we could certainly pronounce concern∣ing future contingencies. But the Holy Ghost being now sent upon the Church, and the rule of Christ being left to his Church, together with his form of Prayer taught and prescribed to his Disciples, we have sufficient instruction for the matter of our Prayers so far as concerns the lawfulness or unlawfulness. And the rule is easie and of no variety. 1. For we are bound to pray for all things that concern our duty, all that we are bound to labour for; such as are Glory and Grace, necessary assistances of the Spirit, and rewards spiritual, Heaven and Heavenly things. 2. Concerning those things which we may with safety hope for, but are not matter of duty to us, we may lawfully testifie our hope and express our desires by petition: but if in their particulars they are under no express promise, but only conveniencies of our life and person, it is only lawful to pray for them under condition, that they may conform to God's will and our duty, as they are good and placed in the best order of eternity. Therefore ¹ for spiritual blessings let our Prayers be particularly importunate, perpetual and perseve∣ring: ² For temporal blessings let them be generally * 1.6 short, conditional and modest: ³ And whatsoever things are of mixt nature, more spiritual than Riches, and less necessary than Graces, such as are gifts and exteriour aids, we may for them as we may desire them, and as we may expect* 1.7 them, that is, with more confidence and less restraint than* 1.8 in the matter of temporal requests, but with more reserved∣ness and less boldness of petition than when we pray for the graces of Sanctification. In the first case we are bound to pray: in the second, it is on∣ly lawful under certain conditions: in the third, it becomes to us an act of zeal, noble∣ness, and Christian prudence. But the matter of our Prayers is best taught us in the form our Lord taught his Disciples; which because it is short, mysterious, and, like the treasures of the Spirit, full of wisdom and latent sences, it is not improper to draw* 1.9 forth those excellencies which are intended and signified by every Petition, that by so excellent an authority we may know what it is lawful to beg of God.

3. Our Father which art in Heaven. The address reminds us of many parts of our* 1.10 duty. If God be our Father, where is his fear, and reverence, and obedience? If ye were Abraham's children, ye would do the works of Abraham; and, Ye are of your father the Devil, for his works ye do. Let us not dare to call him Father, if we be rebels and ene∣mies; but if we be obedient, then we know he is our Father, and will give us a Child's portion, and the inheritance of Sons. But it is observable, that Christ here speaking concerning private Prayer, does describe it in a form of plural signification;

to tell us, that we are to draw into the communication of our prayers all those who are* 1.11 confederated in the common relation of Sons to the same Father. Which art in Heaven* 1.12 tells us * 1.13 where our hopes and our hearts must be fixed, whither our desires and our prayers must tend. Sursum corda; Where our treasure is, there must our hearts be also.

4. Hallowed be thy Name. That is, Let thy Name, thy Essence and glorious Attri∣butes be honoured and adored in all the world, believed by Faith, loved by Charity, celebrated with praises, thanked with Eucharist; and let thy Name be hallowed in us; as it is in it self. Thy Name being called upon us, let us walk worthy of that calling; that our light may shine before men, that they seeing our good works may glorifie thee our Fa∣ther which art in heaven. In order also to the sanctification of thy Name grant that all our praises, hymns, Eucharistical remembrances and representments of thy glories may be useful, blessed and esfectual for the dispersing thy fame, and advancing thy ho∣nour over all the world. This is a direct and formal act of worshipping and adoration. The Name of God is representative of God himself, and it signifies, Be thou worship∣ped and adored, be thou thanked and celebrated with honour and Eucharist.

5. Thy Kingdom come. That is, As thou hast caused to be preached and published the coming of thy Kingdom, the peace and truth, the revelation and glories of the Go∣spel; so let it come verily and esfectually to us and all the world; that thou mayest tru∣ly reign in our spirits, exercising absolute dominion, subduing all thine Enemies, ru∣ling in our Faculties, in the Understanding by Faith, in the Will by Charity, in the Passions by Mortification, in the Members by a chaste and right use of the parts. And as it was more particularly and in the letter proper at the beginning of Christ's Preach∣ing, when he also taught the Prayer, that God would hasten the coming of the Gospel to all the world: so 〈◊〉〈◊〉 also and ever it will be in its proportion necessary and pious to pray that it may come still, making greater progress in the world, extending it self where yet it is not, and intending it where it is already; that the Kingdom of Christ may not only be in us in name and form and honourable appellatives, but in effect and power. This Petition in the first Ages of Christianity was not expounded to signifie a prayer for Christ's second coming; because the Gospel not being preached to all the world, they prayed for the delay of the day of Judgment, that Christ's Kingdom upon earth might have its proper increment: but since then every Age, as it is more forward in time, so it is more earnest in desire to accomplish the intermedial Prophecies, that the Kingdom of God the Father might come in glories infinite. And, indeed, the Kingdom of Grace being in order to the Kingdom of Glory, this, as it is principally to be desired, so may possibly be intended chiefly: which also is the more probable, because the address of this Prayer being to God the Father, it is proper to observe, that the Kingdom of Grace, or of the Gospel, is called the Kingdom of the * 1.14 Son, and that of Glory in the style of the Scripture is the Kingdom of the Father. S. German, Patriarch of Constanti∣nople,* 1.15 * 1.16 expounds it with some little difference, but not ill; Thy Kingdom come, that is,* 1.17 Let thy Holy Spirit come into us; for the Kingdom of Heaven is within us, saith the Ho∣ly Scripture: and so it intimates our desires that the promise of the Father, and the Prophecies of old, and the Holy Ghost the Comforter, may come upon us: Let that anointing from above descend upon us, whereby we may be anointed Kings and Priests in a spiritual Kingdom and Priesthood by a holy Chrism.

6. Thy will be done in Earth as it is in Heaven. That is, The whole Oeconomy and dispensation of thy Providence be the guide of the world, and the measure of our desire; that we be patient in all accidents, conformable to God's will both in doing and in suf∣fering, submitting to changes, and even to persecutions, and doing all God's will: which because without God's aid we cannot do, therefore we beg it of him by prayer; but by his aid we are 〈◊〉〈◊〉 we may do it in the manner of Angelical obedience, that is, promptly, readily, chearfully, and with all our faculties. Or thus: As the Angels in Heaven serve thee with harmony, concord and peace; so let us all joyn in the service of thy Majesty with peace and purity, and love unfeigned: that as all the Angels are in peace, and amongst them there is no persecutor and none persecuted, there is none afflicting or afflicted, none assaulting or assaulted, but all in sweetness and peaceable serenity glorifying thee; so let thy will be done on earth by all the world in peace and unity, in charity and tranquillity, that with one heart and one voice we may glorifie thee our universal Father, having in us nothing that may displease thee, having quitted all our own desires and pretensions, living in Angelick conformity, our Souls subject to thee, and our Passions to our Souls; that in earth also thy will may be done as in the spirit and Soul, which is a portion of the heavenly substance. These three Petitions are addressed to God by way of adoration. In the first the Soul puts on the af∣fections

of a Child, and devests it self of its own interest, offering it self up wholly to the designs and glorifications of God. In the second it puts on the relation and duty of a Subject to her legitimate Prince, seeking the promotion of his Regal Interest. In the third she puts on the affection of a Spouse, loving the same love, and chusing the same object, and delighting in unions and conformities. The next part descends lower, and makes addresses to God in relation to our own necessities.

7. Give us this day our* 1.18 daily bread. That is, Give unto us all that is necessary for the support of our lives, the bread of our necessity, so the Syriack Interpreter reads it; This day give us the portion of bread which is day by day necessary. Give us the bread or support which we shall need all our lives; only this day minister our present part. For we pray for the necessary bread or maintenance, which God knows we shall need all* 1.19 our days; but that we be not careful for to morrow, we are taught to pray not that it be all at once represented or deposi∣ted,* 1.20 but that God would minister it as we need it, how he pleases: but our needs are to be the measure of our desires, our desires must not make our needs; that we may be consi∣dent of the Divine Providence, and not at all covetous: for therefore God feeds his people with extemporary provisions, that by needing always they may learn to pray to him, and by* 1.21 being still supplied may learn to trust him for the future, and thank him for that is past, and rejoyce in the present. So God rained down Manna, giving them their daily portion; and so all Fathers and Masters minister to their chil∣dren and servants, giving them their proportion as they eat it, not the meat of a year at once; and yet no child or servant fears want, if his Parent or Lord were good, and wise, and rich. And it is necessary for all to pray this Prayer: the Poor, because they want the bread, and have it not deposited but in the hands of God; mercy plough∣ing the 〈◊〉〈◊〉 of Heaven (as Job's expression is) brings them corn; and the caltel upon a thousand hills are God's, and they find the poor man meat: the Rich also need this Prayer, because although they have the bread, yet they need the blessing; and what they have now may perish or be taken from them; and as preservation is a perpetual creation, so the continuing to rich men what God hath already bestowed is a continual giving it. Young men must pray, because their needs are like to be the longer; and Old men, because they are present: but all these are to pray but for the* 1.22 present; that which in estimation of Law is to be reckoned as imminent upon the present, and part of this state and condition. But it is great improvidence, and an unchristian spirit, for old men to heap up provisions, and load their sumpters still the more by how much their way is shor∣ter. But there is also a bread which came down from hea∣ven, a diviner nutriment of our Souls, the food and wine of Angels, Christ himself, as he communicates himself in the expresses of his Word and Sa∣craments: and if we be destitute of this bread, we are miserable and perishing people. We must pray that our Souls also may feed upon those celestial viands prepared for us in the antepasts of the Gospel, till the great and fuller meal of the Supper of the Lamb shall answer all our prayers, and 〈◊〉〈◊〉 every desire.

8. Forgive us our trespasses, as we forgive them that trespass against us. Not only those sins of infirmity, invasion, and sudden surprise, which, like excrescencies of luxuriant trees, adhere to many actions by inadvertency, and either natural weakness or accidental prejudice; but also all those great sins which were washed off from our Souls, and the stain taken away in Baptism; or when by choice and after the use of Reason we gave up our names to Christ, when we first received the adoption of sons: for even those things were so pardoned, that we must for ever confess and glory in the Divine mercy, and still ascertain it by performing what we then promised, and which were the conditions of our covenant. For although Christ hath taken off the guilt, yet still there remains the disreputation; and S. Paul calls himself the chiefest of sinners, not referring to his present condition, but to his former persecuting the Church of God, which is one of the greatest crimes in the world, and for ever he asked pardon for it: and so must we, knowing that they may return; if we shake off the yoke of Christ, and break his cords from us, the bands of the covenant Evangelical, the sins will re∣turn so as to undo us. And this we pray with a tacite obligation to forgive: for so only

and upon that condition we beg pardon to be given or continued respectively; that is, as we from our hearts forgive them that did us injury in any kind, never entertaining so much as a thought of revenge, but contrariwise loving them that did us wrong; for so we beg that God should do to us: and therefore it is but a lesser revenge to say, I will forgive, but I will never have to do with him. For if he become an object of Cha∣rity, we must have to do with him to relieve him; because he needs prayers, we must have to do with him and pray for him: and to refuse his society when it is reason∣ably and innocently offered, is to deny that to him which Christians have only been* 1.23 taught to deny to persons excommunicate, to persons under punishment, i. e. to persons not yet forgiven: and we shall have but an evil portion, if God should forgive our sins, and should not also love us, and do us grace, and bestow benefits upon us. So we must forgive others; so God forgives us.

9. And lead us not into temptation. S. Cyprian, out of an old Latin copy, reads it,* 1.24 Suffer us not to be led into temptation, that is, Suffer us not to be overcome by temptation. And therefore we are bound to prevent our access to such temptati∣on whose very approximation is dangerous, and the contact is irregular and evil; such as are temptations of the flesh: yet in other temptations the assault sometimes makes confident, and hardens a resolution. For some spirits, who are softned by fair usages, are steeled and emboldned by a perse∣cution. But of what nature soever the temptations be, whether they be such whose approach a Christian is bound to fear, or such which are the certain lot of Christians, (such are troubles and persecutions, into which when we enter we must count it joy) yet we are to pray that we enter not into the possession of the temptation, that we be not overcome by it.

10. But deliver us from evil. From the assaults or violence of evil, from the Wicked one, who not only presents us with objects, but heightens our concupiscence, and makes us imaginative, phantastical and passionate, setting on the temptation, making the lust active, and the man full of appetite, and the appetite full of energy and power: therefore deliver us from the Evil one, who is interested as an enemy in every hostility and in every danger. Let not Satan have any power or advantage over us; and let not evil men prevail upon us in our danger, much less to our ruine. Make us safe under the covering of thy wings against all fraud and every violence, that no temptation destroy our hopes, or break our strength, or alter our state, or overthrow our glories. In these last Petitions, which concern our selves, the Soul hath affections proper to her own needs; as in the former proportion to God's glory. In the first of these, the affection of a poor, indigent, and necessitous Begger; in the second, of a delinquent and peni∣tent servant; in the last, of a person in affliction or danger. And after all this the rea∣son of our confidence is derived from God.

11. For thine is the kingdom, the power, and the glory, for ever. That is, These which we beg are for the honour of thy kingdom, for the manifestation of thy power, and the glory of thy Name and mercies: And it is an express Doxology or Adoration, which is apt and 〈◊〉〈◊〉 to conclude all our Prayers and addresses to God.

12. These are the generals and great Treasures of matter to which all our present or sudden needs are reducible; and when we make our Prayers more minute and particular, if the instance be in matter of duty and merely spiritual, there is no danger: but when our needs are temporal, or we are tran∣sported with secular desires, all descending to particulars is* 1.25 a confining the Divine Providence, a judging for our selves, a begging a temptation oftentimes, sometimes a mischief: and to beg beyond the necessities of our life, is a mutiny against that Providence which assigns to Christians no more but food and raiment for their own use; all other excrescencies of possessions being en∣trusted to the rich man's 〈◊〉〈◊〉, only as to a steward, and he shall be account∣able for the coat that lies by him, as the portion of moths, and for the shoes which are the spoils of mouldiness, and the contumely of plenty. Grant me, O Lord, not* 1.26 what I desire, but what is profitable for me. For sometimes we desire that which in the succeeding event of things will undo us. This rule is in all things that concern our selves. There is some little difference in the affairs and necessities of other men: for, provided we submit to the Divine Providence, and pray for good things for others only with a tacite condition, so far as they are good and profitable in order to the best ends, yet if we be particular, there is no covetousness in it; there may be indiscretion

in the particular, but in the general no fault, because it is a prayer and a design of Charity. For Kings and all that are in authority we may yet enlarge, and pray for a peaceable reign, true lieges, strong armies, victories and fair success in their just* 1.27 wars, health, long life, and riches, because they have a capacity which private per∣sons have not; and whatsoever is good for single persons, and whatsoever is apt for their uses as publick persons, all that we may and we must pray for, either particular∣ly, for so we may, or in general significations, for so we must at least: that we may lead a godly, peaceable and quiet life, in all godliness and honesty; that is S. Paul's rule, and the prescribed measure and purpose of such prayers. And in this instance of Kings, we may pray for defeating all the King's enemies, such as are truly such; and we have no other restraint upon us in this, but that we keep our desires confined within the li∣mits of the end we are commanded; that is, so far to confound the King's enemies, that he may do his duty, and we do ours, and receive the blessing: ever as much as we can to distinguish the malice from the person. But if the enemies themselves will not also separate what our intentions distinguish, that is, if they will not return to their duty, then let the prayers operate as God pleases, we must be zealous for the end of the King's authority and peaceable government. By enemies I mean Rebels or In∣vaders, Tyrants and 〈◊〉〈◊〉; for in other Wars there are many other considerations not proper for this place.

13. The next consideration will be concerning the Manner; I mean both the man∣ner of our Persons, and the manner of our Prayers; that is, with what conditions we ought to approach to God, and with what circumstances the Prayers may or ought to be performed. The Conditions to make our Prayers holy and certain to prevail are, 1. That we live good lives, endeavouring to conform by holy obedience to all the Di∣vine Commandments. This condition is expresly recorded by S. John; Beloved, if our hearts condemn us not, then have we confidence towards God, and whatsoever we ask of him* 1.28 we shall obtain: and S. James affirms that the effectual servent prayer of a righteous man* 1.29 availeth much: and our Blessed Saviour, limiting the confidence of our Prayers for Forgiveness to our Charity and forgiving others, plainly tells us, that the unchari∣table and unrighteous person shall not be heard. And the blind man in the Gospel un∣derstood well what he said, Now we know that God heareth not sinners; but if any man* 1.30 be a worshipper, and doth his will, him he heareth. And it was so decreed and resolved a point in the doctrine of their Religion, that it was a proverbial saying. And although this discourse of the blind man was of a restrained occasion, and signified, if Christ had been a false Prophet, God would not have attested his Sermons with the power of Mi∣racles; yet in general also he had been taught by David, If I regard iniquity in my heart,* 1.31 the Lord will not hear my prayer. And therefore when men pray in every place, (for so* 1.32 they are commanded) let them lift up pure hands, without anger and contention. And in∣deed although every sin entertained with a free choice and a full understanding is an ob∣struction to our Prayers; yet the special sin of Uncharitableness makes the biggest* 1.33 cloud, and is in the proper matter of it an indisposition for us to receive mercy: for he who is softned with apprehension of his own needs of mercy, will be tender-hearted towards his brother; and therefore he that hath no bowels here, can have no aptness there to receive or heartily to hope for mercy. But this rule is to be understood of per∣sons who persevere in the habit and remanent affections of sin; so long as they entertain sin with love, complacency and joy, they are in a state of enmity with God, and there∣fore in no fit disposition to receive pardon and the entertainment of friends: but peni∣tent sinners and returning souls, loaden and grieved with their heavy pressures, are next to holy innocents, the aptest persons in the world to be heard in their Prayers for pardon; but they are in no farther disposition to large favours, and more eminent charities. A sinner in the beginning of his Penance will be heard for himself, and yet also he needs the prayers of holy persons more signally than others; for he hath but some very few degrees of dispositions to reconciliation: but in prayers of intercession or mediation for others, only holy and very pious persons are fit to be interested. All men as matter of duty must pray for* 1.34 all men: but in the great necessities of a Prince, of a Church, or Kingdom, or of a family, or of a great danger and calamity* 1.35 to a single person, only a Noah, a David, a Daniel, a 〈◊〉〈◊〉, an Enoch or Job, are fit and proportioned advocates. God so requires Holiness in us that our Prayers may be ac∣cepted, that he entertains them in several degrees accord∣ing to the degrees of our Sanctity; to fewer or more purposes, according as we

are little or great in the kingdom of Heaven. As for those irregular donations of good things which wicked persons ask for and have; they are either no mercies, but instru∣ments of cursing and crime; or else they are designs of grace, intended to convince them of their unworthiness, and so, if they become not instruments of their Conver∣sion, they are aggravations of their Ruine.

14. Secondly, The second condition I have already explained in the description of* 1.36 the Matter of our Prayers. For although we may lawfully ask for whatsoever we need, and this leave is consigned to us in those words of our Blessed Saviour, Your heavenly Father knoweth what you have need of: yet because God's Providence walks in the great deep, that is, his foot-steps are in the water, and leave no impression; no former act of grace becomes a precedent that he will give us that in kind which then he saw conveni∣ent, and therefore gave us, and now he sees to be inconvenient, and therefore does deny. Therefore in all things, but what are matter of necessary and unmingled duty, we must send up our Prayers; but humility, mortification and conformity to the Divine will must attend for an answer, and bring back not what the publick Embassy pretends, but what they have in private instructions to desire; accounting that for the best satisfaction which God pleases, not what I have either unnecessarily, or vainly, or sinfully desired.

15. Thirdly, When our persons are disposed by Sanctity, and the matter of our Pray∣ers is hallowed by prudence and religious intendments, then we are bound to entertain a full Perswasion and 〈◊〉〈◊〉 Hope that God will hear us. What things soever ye desire* 1.37 when ye pray, believe that ye receive them, and ye shall obtain them, said our Blessed Sa∣viour: and S. James taught from that Oracle, If any of you lack wisdome, let him ask it* 1.38 of God: But let him ask in faith, nothing wavering; for he that wavereth is like a wave of the Sea, driven with the wind and tossed to and fro: Meaning, that when there is no fault in the matter of our Prayers, but that we ask things pleasing to God, and there is no indisposition and hostility in our persons and manners between God and us, then to doubt were to distrust God; for all being right on our parts, if we doubt the* 1.39 issue, the defailance must be on that part, which to suspect were infinite impiety. But after we have done all we can, if, out of humility, and fear that we are not truly dispo∣sed, we doubt of the issue, it is a modesty which will not at all discommend our persons, nor impede the event; provided we at no hand suspect either God's power or veracity. Putting trust in God is an excellent advantage to our Prayers; I will deliver him, (saith God) because he hath put his trust in me. And yet distrusting our selves, and suspecting our own dispositions, as it pulls us back in our actual confidence of the event, so because it abates nothing of our confidence in God, it prepares us to receive the reward of humili∣ty, and not to lose the praise of a holy trusting in the Almighty.

16. These conditions are essential: some other there are which are incidents and ac∣cessories, but at no hand to be neglected. And the first is, actual or habitual attention to our Prayers, which we are to procure with moral and severe* 1.40 endeavours, that we desire not God to hear us when we do not hear our selves. To which purpose we must avoid, as much as our duty will permit us, multiplicity of cares and exteriour imployments; for a River cut into many rivulets divides also its strength, and grows contemptible, and apt to be forded by a lamb, and drunk up by a Summer-Sun: so is the spirit of man busied in variety and divided in it self; it abates its fervour, cools into indifferency, and becomes trifling by its dispersion * 1.41 and inadvertency. Aquinas was once asked, with what com∣pendium a man might best become learned; he answered, By reading of one Book: meaning that an understanding enter∣tained with several objects is intent upon neither, and profits not. And so it is when we pray to God; if the cares of the world intervene, they choak our desire into an indifferency, and suppress the flame into a smoak, and strangle the spirit. But this being an habitual carelesness and intemperance of spirit, is an enemy to an habitual attention, and therefore is highly criminal, and makes our Prayers to be but the labour of the lips, because our desires are lessened by the remanent affe∣ctions of the world. But besides an habitual attention in our Prayers, that is, a desire in general of all that our Prayers pretend to in particular, there is also for the accommo∣dation, and to facilitate the access of our Prayers, required, that we attend actually to the words or sense of every Collect or Petition. To this we must contend with Prayer, with actual dereliction and seposition of all our other affaires, though

innocent and good in other kinds, by a present spirit. And the use of it is, that such at∣tention is an actual conversing with God; it occasions the exercise of many acts of ver∣tue, it increases zeal and fervency, and by reflexion enkindles love and holy desires. And although there is no rule to determine the degree of our actual attention, and it is ordi∣narily impossible never to wander with a thought, or to be interrupted with a sudden immission into our spirit in the midst of prayers; yet our duty is, by mortification of our secular desires, by suppression of all our irregular passions, by reducing them to indif∣ferency, by severity of spirit, by enkindling our holy appetites and desires of holy things, by silence and meditation and repose, to get as forward in this excellency as we can: to which also we may be very much helped by ejaculatory prayers and short breathings; in which as, by reason of their short abode upon the spirit, there is less fear of diversion; so also they may so often be renewed, that nothing of the Devotion may be unspent or expire for want of oil to feed and entertain the flame. But the determina∣tion of the case of Conscience is this: Habitual attention is absolutely necessary in our Prayers, that is, it is altogether our duty to desire of God all that we pray for, though our mind be not actually attending to the form of words; and therefore all worldly de∣sires, that are inordinate, must be rescinded, that we more earnestly attend on God than on the world. He that prays to God to give him the gift of Chastity, and yet secretly wishes rather for an opportunity of Lust, and desires God would not hear him, (as S. Austin confesses of himself in his youth) that man sins for want of holy and habitual de∣sires; he prays only with his lips, what he in no sense attests in his heart. 2. Actual at∣tention to our Prayers is also necessary, not ever to avoid a sin, but that the present Pray∣er become effectual. He that means to feast, and to get thanks of God, must invite the poor; and yet he that invites the rich, in that he sins not, though he hath no reward of God for that. So that Prayer perishes to which the man gives no degree of actual at∣tention, for the Prayer is as if it were not, it is no more than a dream or an act of custom and order, nothing of Devotion, and so accidentally becomes a sin (I mean there where and in what degrees it is avoidable) by taking God's Name in vain. 3. It is not neces∣sary to the prevalency of the Prayer that the spirit actually accompany every clause or word; if it says a hearty Amen, or in any part of it attests the whole, it is such an atten∣tion which the present condition of most men will sometimes permit. 4. A wander∣ing of the spirit through carelesness, or any vice, or inordinate passion, is in that degree criminal as is the cause, and it is heightened by the greatness of the interruption. 5. It is only excused by our endeavours to cure it, and by our after-acts either of sorrow, or repetition of the Prayer, and reinforcing the intention. And certainly if we repeat our Prayer, in which we have observed our spirits too much to wander, and resolve still to repeat it, (as our opportunities permit) it may in a good degree defeat the purpose of the Enemy, when his own arts shall return upon his head, and the wandring of our spi∣rits be made the occasion of a Prayer, and the parent of a new Devotion. 6. Lastly, according to the degrees of our actual attention, so our Prayers are more or less perfect: a present spirit being a great instrument and testimony of wisdome, and apt to many great purposes; and our continual abode with God being a great indearment of our persons by encreasing the affections.

17. Secondly, The second accessory is intension of spirit or fervency; such as was that of our Blessed Saviour, who prayed to his Father with strong cries and loud petitions, not clamorous in language, but strong in Spirit. S. Paul also, when he was pressed with a strong temptation, prayed thrice, that is, earnestly; and S. James affirms this to be of* 1.42 great value and efficacy to the obtaining blessings, The effectual servent prayer of a just person avails much; and 〈◊〉〈◊〉, though a man of like 〈◊〉〈◊〉, yet by earnest pray∣er he obtained rain, or drought, according as he desired. Now this is properly pro∣duced by the greatness of our desire of heavenly things, our true value and estimate of Religion, our sense of present pressures, our lears; and it hath some accidental increases by the disposition of our body, the strength of fancy, and the tenderness of spirit, and assiduity of the dropping of religious discourses; and in all men is necessary to be so great, as that we prefer Heaven and Religion before the world, and desire them rather, with the choice of our wills and understanding: though there cannot always be that degree of sensual, pungent or delectable affections towards Religion, as towards the de∣sires of nature and sense; yet ever we must prefer celestial objects, restraining the appe∣tites of the world, lest they be immoderate, and heightning the desires of grace and glo∣ry, lest they become indifferent, and the fire upon the altar of incense be extinct. But the greater zeal and servour of desire we have in our Prayers, the sooner and the greater will the return of the Prayer be, if the Prayer be for spiritual objects.

For other things our desires must be according to our needs, not by a value derived from the nature of the thing, but the usefulness it is of to us in order to our greater and better purposes.

18. Thirdly, Of the same consideration it is, that we persevere and be importunate in* 1.43 our Prayers, by repetition of our desires, and not remitting either our affections or our offices, till God, overcome by our importunity, give a gracious answer. Jacob wrast∣led* 1.44 with the Angel all night, and would not dismiss him till he had given him a bles∣sing;* 1.45 Let me alone, saith God, as if he felt a pressure and burthen lying upon him by our prayers, or could not quit himself, nor depart, unless we give him leave. And since God is detained by our Prayers, and we may keep him as long as we please, and that he will not go away till we leave speaking to him; he that will dismiss him till he hath his blessing, knows not the value of his benediction, or understands not the ener∣gy and power of a persevering Prayer. And to this purpose Christ spake a Parable, that* 1.46 men ought always to pray, and not to faint: Praying without ceasing S. Paul calls it, that* 1.47 is, with continual addresses, frequent interpellations, never ceasing renewing the re∣quest till I obtain my desire. For it is not enough to recommend our desires to God with one hearty Prayer, and then forget to ask him any more; but so long as our needs continue, so long, in all times, and upon all occasions, to renew and repeat our desires: and this is praying continually. Just as the Widow did to the unjust Judge, she never left going to him, she troubled him every day with her clamorous suit; so must we pray always, that is, every day, and many times every day, according to our occasions and necessities, or our devotion and zeal, or as we are determined by the customs and laws of a Church; never giving over through weariness or distrust, often renewing our desires by a continual succession of Devotions, returning at certain and determinate pe∣riods. For God's blessings, though they come infallibly, yet not always speedily; sa∣ving only that it is a blessing to be delayed, that we may encrease our desire, and renew our prayers, and do acts of confidence and patience, and ascertain and encrcase the blessing when it comes. For we do not more desire to be blessed than God does to hear us importunate for blessing; and he weighs every sigh, and bottles up every tear, and records every Prayer, and looks through the cloud with delight to see us upon our knees, and when he sees his time, his light breaks through it, and shines upon us. Only we must not make our accounts for God according to the course of the Sun, but the measures of Eternity. He measures us by our needs, and we must not measure him by our impa∣tience. God is not slack, as some men count slackness, saith the Apostle; and we find it so, when we have waited long. All the elapsed time is no part of the tediousness; the trouble of it is passed with it self: and for the future, we know not how little it may be: for ought we know we are already entred into the cloud that brings the blessing. How∣ever, pray till it comes: for we shall never miss to receive our desire, if it be holy, or innocent, and safe; or else we are sure of a great reward of our Prayers.

19. And in this so determined there is no danger of blasphemy or vain repetitions: For those repetitions are vain which repeat the words, not the Devotion, which renew the expression, and not the desire; and he that may pray the same Prayer to morrow which he said to day, may pray the same at night which he said in the morning, and the same at noon which he said at night, and so in all the hours of Prayer, and in all the opportunities of Devotion. Christ in his agony went thrice, and said the same words, but he had intervals for repetition; and his need and his Devotion pressed him forward: and whenever our needs do so, it is all one if we say the same words or others, so we express our desire, and tell our needs, and beg the remedy. In the same office and the same hour of Prayer to repeat the same things often hath but few excuses to make it rea∣sonable, and fewer to make it pious: But to think that the Prayer is better for such re∣petition is the fault which the Holy Jesus condemned in the Gentiles, who in their Hymns would say a name over a* 1.48 hundred times. But in this we have no rule to determine us in numbers and proportion, but right Reason. God* 1.49 loves not any words the more for being said often; and* 1.50 those repetitions which are unreasonable in prudent esti∣mation cannot in any account be esteemed pious. But where a reasonable cause allows the repetition, the same cause that makes it reasonable makes it also proper for Devotion. He that speaks his needs, and expresses nothing but his fervour and greatness of desire, cannot be vain or long in his Prayers; he that speaks impertinently, that is, unreasonably and without desires, is long, though

he speak but two syllables; he that thinks for speaking much to be heard the sooner, thinks God is delighted in the labour of the lips: but when Reason is the guide, and Piety is the rule, and Necessity is the measure, and Desire gives the proportion, let the Prayer be very long; he that shall blame it for its length must proclaim his disre∣lish both of Reason and Religion, his despite of Necessity and contempt of Zeal.

20. As a part and instance of our importunity in Prayer it is usually reckoned and advised, that in cases of great, sudden* 1.51 and violent need we corroborate our Prayers with a Vow of* 1.52 doing something holy and religious in an uncommanded in∣stance, something to which God had not formerly bound our* 1.53 duty, though fairly invited our will; or else, if we chuse a* 1.54 Duty in which we were obliged, then to vow the doing of it in a more excellent manner, with a greater inclination of the* 1.55 Will, with a more fervent repetition of the act, with some more noble circumstance, with a fuller assent of the Under∣standing,* 1.56 or else adding a new Promise to our old Duty, to make it become more necessary to us, and to secure our duty. In this case, as it requires great prudence and caution in the susception, lest what we piously intend obtain a present blessing, and lay a lasting snare; so if it be prudent in the manner, holy in the matter, useful in the consequence, and safe in all the circumstances of the person, it is an endearing us and our Prayer to God by the increase of duty and charity, and therefore a more probable way of making our Prayers gracious and acceptable. And the religion of Vows was not only hallow∣ed by the example of Jacob at Bethel, of Hannah praying for a child and God hearing her, of David vowing a Temple to God, and made regular and safe by the rules and cautions in Moses's Law; but left by our Blessed Saviour in the same constitution he found it, he having innovated nothing in the matter of Vows: and it was practised accordingly in the instance of S. Paul at Cenchrea; of * 1.57 Ana∣nias and Sapphira, who vowed their possessions to the use of the Church; and of the Widows in the Apostolical age, who therefore vowed to remain in the state of widowhood,* 1.58 because concerning them who married after the entry into* 1.59 Religion S. Paul says, they have broken their first faith: and such were they of whom our Blessed Saviour affirms, that some make themselves 〈◊〉〈◊〉 for the kingdom of Heaven, that is, such who promise to God a life of Chastity. And con∣cerning the success of Prayer so seconded with a prudent and religious Vow, besides ‖ 1.60 the instances of Scripture, we have the perpetual experience and witness of all Christendom; and in particular our Saxon Kings have been remarked for this part of importunity in their own Chronicles.* 1.61 Oswy got a* 1.62 great victory with unlikely forces against Penda the 〈◊〉〈◊〉 af∣ter his earnest Prayer, and an appendent Vow: and Ceadwalla obtained of God power to recover the Isle of Wight from the hands of Infidels after he had prayed, and promised to return the fourth part of it to be imployed in the proper services of God and of Religion. This can have no objection or suspicion in it among wise and disabused persons; for it can be nothing but an encrea∣sing and a renewed act of Duty, or Devotion, or Zeal, or Charity, and the importu∣nity of Prayer acted in a more vital and real expression.

21. First, All else that is to be considered concerning Prayer is extrinsecal and acci∣dental to it. Prayer is publick, or private; in the communion or society of Saints, or in our Closets: these Prayers have less temptation to vanity; the other have more ad∣vantages of Charity, example, fervour, and energy. In publick offices we avoid singularity, in the private we avoid hypocrisie: those are of more 〈◊〉〈◊〉, these of greater retiredness and silence of spirit: those serve the needs of all the world in the first intention, and our own by consequence; these serve our own needs first, and the pub∣lick only by a secondary intention: these have more pleasure, they more duty: these are the best instruments of Repentance, where our Confessions may be more particu∣lar, and our shame less scandalous; the other are better for Eucharist and instruction, for edification of the Church and glorification of God.

22. Secondly, The posture of our bodies in Prayer had as great variety as the Cere∣monies and civilities of several Nations came to. The Jews most commonly

prayed standing: so did the Pharisee and the Publican in the* 1.63 Temple. So did the Primitive Christians in all their greater* 1.64 Festivals, and intervals of Jubilee; in their Penances they kneeled. The Monks in 〈◊〉〈◊〉 sate when they sang the Psal∣ter. And in every Country, whatsoever by the custom of the Nation was a symbol of reverence and humility, of silence* 1.65 and attention, of gravity and modesty, that posture they translated to their Prayers. But in all Nations bowing the head, that is, a laying down our glory at the feet of God, was the manner of Worshippers: and this was always the more humble and the lower, as their Devotion was higher; and was very often expressed by prostration, or lying flat upon the ground; and this all Nations did and all Religions. Our deportment ought to be grave, decent, humble, apt for adoration, apt to edisie; and when we address our selves to Prayer, not in∣stantly to leap into the office, as the Judges of the Areopage into their sentence, without preface or preparatory affections; but, considering in what presence we speak, and to what purposes, let us balance our servour with reverential fear: and when we have done, not rise from the ground as if we vaulted, or were glad we had done; but, as we begin with desires of assistance, so end with desires of pardon and acceptance, con∣cluding our longer offices with a shorter mental Prayer of more private reflexion and re∣verence, designing to mend what we have done amiss, or to give thanks and proceed if we did well, and according to our powers.

23. Thirdly, In private Prayers it is permitted to every man to speak his Prayers, or only to think them, which is a speaking to God. Vocal or mental Prayer is all one to God, but in order to us they have their several advantages. The sacrifice of the heart and the calves of the lips make up a holocaust to God: but words are the arrest of the desires, and keep the spirit fixt, and in less permissions to wander from fancy to fan∣cy; and mental Prayer is apt to make the greater fervour, if it wander not: our office is more determined by words; but we then actually think of God when our spirits on∣ly speak. Mental Prayer, when our spirits wander, is like a Watch standing still, because the spring is down; wind it up again, and it goes on regularly: but in Vocal Prayer, if the words run on, and the spirit wanders, the Clock strikes false, the Hand points not to the right hour, because something is in disorder, and the striking is nothing but noise. In mental Prayer we confess God's omniscience; in vocal Prayer we call the Angels to witness. In the first our spirits rejoyce in God; in the second the Angels rejoyce in us. Mental Prayer is the best remedy against lightness, and indiffe∣rency of affections; but vocal Prayer is the aptest instrument of communion. That is more Angelical, but yet fittest for the state of separation and glory; this is but hu∣mane, but it is apter for our present constitution. They have their distinct proprieties, and may be used according to several accidents, occasions, or dispositions.

Notes

• * 1.1

  1 Cor. 3. 9.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Damasc. l. 3. Orthodox. sid.
• ‖ 1.3

  Qui singit sacros auro vel marmore vul∣tus, Non facit ille D••••s: qui regat, ille facit.
• * 1.4

  〈◊〉〈◊〉 ridet 〈◊〉〈◊〉 in 〈◊◊〉〈◊◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  —Si tuito mala 〈◊〉〈◊〉 susurro 〈◊〉〈◊〉—Pu'chra Laverna, D. 〈◊◊◊〉〈◊◊◊〉, da justum 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉, & fraudibus 〈◊〉〈◊〉 nubem. Horat.
• * 1.6

  —Si 〈◊〉〈◊〉 vit, 〈◊〉〈◊〉 ipsis expendere Numinibus, quid 〈◊◊◊〉〈◊◊◊〉 sit 〈◊◊〉〈◊◊〉 is; Nam pro 〈◊◊〉〈◊◊〉 quaque dabunt 〈◊〉〈◊〉, Juvenal.
• * 1.7

  〈◊〉〈◊〉 in 〈◊〉〈◊〉 regantium 〈◊◊〉〈◊◊〉—Multa 〈◊◊〉〈◊◊〉 (est.
• * 1.8

  D sunt 〈◊◊〉〈◊◊〉 est, cui 〈◊◊◊〉〈◊◊◊〉, qued 〈◊〉〈◊〉 est, manu. Hor. l. 3. od. 16.
• * 1.9

  Oratio 〈◊〉〈◊〉 quantum sub∣stringitur ver∣bis. tantum dissunditur sensibus. Tertull. Evangelii 〈◊〉〈◊〉. Idem l. 〈◊〉〈◊〉 Orat. c. 1. Si 〈◊◊〉〈◊◊〉 & 〈◊◊◊◊〉〈◊◊◊◊〉 pessumus quàm quod in 〈◊◊◊〉〈◊◊◊〉. S. Aug. 〈◊〉〈◊〉. in Erem.
• * 1.10

  Vir bonus 〈◊〉〈◊〉 D. i progenies. Senec. de Pro∣vident 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Menan. Hot donum 〈◊◊〉〈◊◊〉 do∣num, ut 〈◊〉〈◊〉 bominem vocet 〈◊〉〈◊〉, Leo Ser. de Nativ.
• * 1.11

  Matth. 23. 8.
• * 1.12

  Ephes. 4. 6.
• * 1.13

  Nibil 〈◊〉〈◊〉 in insi∣mis, qui Pa∣trem 〈◊〉〈◊〉 incoeslis. Leo Ser. de Asens.
• * 1.14

  Colos. 1. 13. Revel. 1. 9.
• * 1.15

  Matth. 13. 41.
• * 1.16

  Luke 6. 20.
• * 1.17

  Matth. 16. 28.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod 〈◊◊〉〈◊◊〉 〈◊◊◊〉〈◊◊◊〉 (〈◊〉〈◊〉 S. 〈◊〉〈◊〉) 〈◊〉〈◊〉 [〈◊◊〉〈◊◊〉:] S. Lucas [〈◊◊〉〈◊◊〉,] 〈◊◊◊〉〈◊◊◊〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  〈…〉〈…〉 Sordidus 〈◊〉〈◊〉, Horat. l. 2. Od. 16.
• * 1.20

  〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 Ab Jove donari 〈◊◊◊◊◊〉〈◊◊◊◊◊〉. Horat, ad 〈◊〉〈◊〉, l. 2. F. p. 12.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plutarch.
• * 1.22

  〈◊〉〈◊〉 in 〈◊◊〉〈◊◊〉 quod 〈◊◊◊◊〉〈◊◊◊◊〉; & 〈◊◊◊◊〉〈◊◊◊◊〉.—Horat. l 2 Od. 16.—〈◊◊◊◊◊〉〈◊◊◊◊◊〉? Horat. l. 2. Od. 〈◊〉〈◊〉. 〈◊◊◊◊〉〈◊◊◊◊〉 longam: Jam 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, Et 〈◊〉〈◊〉 exilis 〈◊〉〈◊〉.—Horat. l. 1. Od. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Conc. 〈◊〉〈◊〉.
• * 1.23

  〈…〉〈…〉 & diligi. Hugo de S. Victor. l. 2. 〈◊〉〈◊〉, in 〈◊〉〈◊〉.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S. German. 〈◊〉〈◊〉. C P. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  —Pro jucundis 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 est 〈◊〉〈◊〉 homo quam 〈◊〉〈◊〉. Nes, animorum 〈◊〉〈◊〉 & 〈…〉〈…〉: at 〈◊◊〉〈◊◊〉 qui 〈◊◊◊◊◊〉〈◊◊◊◊◊〉. Juven.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  —〈…〉〈…〉. Virg.
• * 1.28

  1 John 3. 21.
• * 1.29

  James 5. 15.
• * 1.30

  〈◊〉〈◊〉 9 31.
• * 1.31

  Psal. 66. 18.
• * 1.32

  1 〈◊〉〈◊〉. 2. 8.
• * 1.33

  〈…〉〈…〉. Lam. 5.
• * 1.34

  〈◊〉〈◊〉 n. 〈◊〉〈◊〉 qui 〈◊〉〈◊〉 ad 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 ad 〈◊◊〉〈◊◊〉. Gre∣gor. Pastor.
• * 1.35

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉, Non 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 Farre pio & 〈◊◊〉〈◊◊〉. Hor. l. 3. Od. 23.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  Mar. 11. 24.
• * 1.38

  James 1. 5, 6.
• * 1.39

  Chrysantio 〈◊〉〈◊〉 in 〈◊◊◊◊〉〈◊◊◊◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 in vita Maximi. Sig∣num futurae 〈◊◊〉〈◊◊〉 quando 〈◊◊◊◊〉〈◊◊◊◊〉 ad 〈◊〉〈◊〉 cum 〈◊〉〈◊〉, & 〈◊◊◊〉〈◊◊◊〉. Cassian. Collat. 9. c. 32. Ecclus. 35. 17. Psal, 102. 17.
• * 1.40

  Non in pluribus sint actus 〈◊〉〈◊〉. Ecclus. 11. 10. Impar 〈◊◊〉〈◊◊〉 ad singula, dum 〈◊◊〉〈◊◊〉 dividitur ad 〈◊〉〈◊〉. S. Greg. Past. 1. p. c. 4. 〈◊◊〉〈◊◊〉 puta, 〈◊〉〈◊〉 unum 〈◊◊◊〉〈◊◊◊〉 nemo unum agit; 〈◊〉〈◊〉 multiformes 〈◊〉〈◊〉. Seneca. 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 omnibus 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉. 〈◊〉〈◊〉. Inveni 〈◊◊〉〈◊◊〉 in 〈◊〉〈◊〉, i. e. in 〈◊〉〈◊〉; quia quae 〈◊◊〉〈◊◊〉, quies explicat. S. Bernard. Serm. 1. in Cant.
• * 1.41

  〈◊〉〈◊〉 locus ingenio, 〈◊◊◊〉〈◊◊◊〉 carmine solo Vexant—Pectora nostra 〈◊〉〈◊〉 non 〈◊◊◊◊〉〈◊◊◊◊〉 opus, 〈◊〉〈◊〉 de 〈◊◊◊〉〈◊◊◊〉—〈◊◊◊〉〈◊◊◊〉.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sophocl, 〈◊〉〈◊〉.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  Rom. 12. 12.
• * 1.45

  Quod 〈◊◊〉〈◊◊〉 & 〈◊◊〉〈◊◊〉.
• * 1.46

  Luke 18. 1.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊〉〈◊◊◊〉.
• * 1.48

  Ohe jam desine 〈◊〉〈◊〉, uxor, gratulando 〈◊〉〈◊〉 Tuam 〈◊〉〈◊〉 inventam gnatam: nisi illos 〈◊〉〈◊〉 ex in∣genio 〈◊〉〈◊〉,
• * 1.49

  Vt nil 〈◊〉〈◊〉 intelligere nisi idem dictum est 〈◊〉〈◊〉. Ter. Heaut.
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sophocl. 〈◊〉〈◊〉. 2.
• * 1.51

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.52

  〈…〉〈…〉.
• * 1.53

  Solebant autem & 〈◊◊◊〉〈◊◊◊〉.
• * 1.54

  〈◊◊◊〉〈◊◊◊〉 & 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 Arboris ictu. Horat. l. 3. 〈◊〉〈◊〉. 8.
• * 1.55

  Non 〈◊◊〉〈◊◊〉—ad miser as 〈◊◊〉〈◊◊〉, & 〈◊◊〉〈◊◊〉, Nè Cypria 〈◊◊〉〈◊◊〉 Addant 〈◊◊〉〈◊◊〉. 1d. l. 3. od. 29.
• * 1.56

  〈…〉〈…〉 l. 11. Anu.
• * 1.57

  〈◊〉〈◊〉 & 〈…〉〈…〉. S. Hieron. 〈◊〉〈◊〉. 8. ad 〈◊〉〈◊〉.
• * 1.58

  〈…〉〈…〉.
• * 1.59

  〈…〉〈…〉. Idem, 〈◊〉〈◊〉 S. Virgin. c. 14.
• ‖ 1.60

  Eccles. 5. v. 4. 5. Psal. 132. 1, 2. Deut. 23. 21. Acts 18. 18.
• * 1.61

  〈…〉〈…〉.
• * 1.62

  —〈…〉〈…〉. Hor. l. 2. od. 17.
• * 1.63

  Nehem. 9. 5. Mark 11. 25. Luke 18 11.
• * 1.64

  〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 Plautarch 〈◊◊◊◊〉〈◊◊◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊〉〈◊◊◊〉 Vide S. Aug. l. 3. c. 5. de 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.65

  〈◊〉〈◊〉 suis ornamentis pretiosis, Simplicis & 〈◊◊◊〉〈◊◊◊〉 vestis, 〈…〉〈…〉; Et 〈◊〉〈◊〉 sacram 〈◊◊〉〈◊◊〉 ad 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉. S. Rosweld de Hon. 〈◊〉〈◊〉. & de Otbon.