Clericorum and it is a set form of prayer which Clergy-men ought to use when they set out in a journey and are upon their way why she calls it Itinerarium Clericorum and impropriates it unto the Clergy I know not she might for ought I see have called it Itinerarium Laicorum The Itinerary of the Laity since it is a duty belonging unto them as well as to the Minister Yet thus much the example of that Church teaches that no place no occasion excludes Prayer We read in our books that one of the Ethnick Emperors was much taken when he saw a woman going in the streets with her vessel of water on her head her childe at her girdle her spindle in her hand twisting her threed as she went He thought it a wonderful portion of diligence thus to employ all places and times indifferently Beloved if it be thus with bodily labor how much more should it be so with the labor of the soul which is far more easie and needs not the help of any bodily instrument to act it And how welcome a spectacle will it be think you unto the great King of Heaven and Earth when he shall see that no time no occasion is able to interrupt the labour of our devotion Is it the time of Feasting and Jollity which seems to prescribe against prayer Indeed prayer is a grave and sober action and seems not to stand with sport and merriment yet notwithstanding it is of so pliable a nature that it will accommodate and fit it self even to feasts and sportings we read in the book of Daniel that when Belshazzer made his great and last feast to his Princes and Lords that they were merry and drank wine in bowls and praysed the Gods of Gold and Silver of Brass and of Iron of Wood and of Stone Beloved shall Ethnick feasts finde room for their Idolatrous worship and praise of their Golden Brazen Wooden Gods and shall not our Christian Feasts yield some place for the praise of the true God of Heaven and Earth Last of all is it time of sleep that seems to give a vacation and otium to prayer Beloved sleep is no part of our life we are not accountable for things done or not done then Tertullian tells us that an unclean dream shall no more condemn us then a dream of Martyrdom shall crown us and the Casuists do teach that loose dreams in the night shall never bee laid to our charge if they be not occasioned by lewd thoughts in the day for they are Cogitationes injectae non enatae they are not thoughts springing out but cast into our hearts by the Devil upon his score shall they go and we shall not reckon for them So then though sleep partake not of our devotion yet this hinders not the continualness of it Aristotle tells us that men who sleep perceive not any part of time to have passed because they tie the last moment of their watching with the first moment of their awaking as having no sense of what past betwixt and so account of it as one continued time Beloved if we do with our devotion as we do with our time if we shut up the last instant of our watching with a prayer and resume that prayer at the first instant of our waking we have made it one continued prayer without interruption Thirdly and last of all the greatest reason why many businesses of the world cannot be acted perpetually is because they must give room to others Unicum arbustum non alit duos Erithacos The actions of the world are many times like unto quarrelsome birds two of them cannot peaceably dwell in one bush But prayer hath that property which Aristotle gives unto substance nulli esse contrarium it is at peace and holds good terms with all our cares of the world No business so great or that so much takes up the time and minde of a man as that it needs exclude prayer It is of a soft and sociable nature and it can incorporate and sink into our business like water into Ashes and never increase the bulk of them It can mix and interweave it self with all our cares without any hinderance unto them Nay it is a great strength and improvement unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For saith S. Chrysostome as they that build houses of clay must every where place studs and pieces of timber and wood so to strengthen the building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so all our cares of this life which are no better then buildings of dirt and clay we must strengthen and compact together with frequent and often prayer as with bonds and props of tymber Let no man therefore think it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is too much to require at the hands of men at one and the self same instant both to attend their vocation and their prayer For the minde of a man is a very agile and nimble substance and it is a wonderful thing to see how many things it will at one moment apply it self unto without any confusion or let Look but upon the Musician while he is in his practice he tunes his voice fingers his Instrument reads his dity marks the note observes the the time all these things simul semel at one and the same instant without any distraction or impediment Thus should men do in case of devotion in the common acts of our vocation let prayer beare a part For prayer added unto diligent labor is like a sweet voyce to a well tuned Instrument and makes a pleasing harmony in the ears of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good Huswife saith St. Chrysostome as she sits at her distaffe and reaches out her hand to the flax may even then lift up if not her eyes yet her minde unto Heaven and consecrate and hallow her work with earnest prayer unto God Arator stivam tenens Hallelujah secantat sudans messor Psalmis sese evocat curvâ attondens falce vites vinitor aliquid Davidicum canit The Husbandman saith St. Hierome at the Plough-tail may sing an Hallelujah the sweating Harvest-man may refresh himself with a Psalm the Gardiner whilest he prunes his Vines and Arbors may record some one of Davids sonnets The reason of this pliable nature of prayer is because it is a thing of another condition then the acts of the world are It requires no outward labour of the body no outward fashion and manner of doing but is internally acted in the soul it self and leaves the outward members of our bodies free to perform those offices which require their help Our legal business in the world must be done in certain forms of breves and writs and I know not what variety of outward ceremony or else it is not warrantable But prayer beloved is not like an obligation or indenture it requires no outward
all and I am sorry I had so much to write to your L. so with the remembrance of my humblest duty to your L. and your worthy Lady I take my leave and rest Dordrecht this 23. of February Stylo Novo Your L. faithful and respectful servant Walter Balcanqual My very Good Lord FOr your L. last letters to my self and the news in the letters inclosed as I stand much obliged to your H. so much more I with all others who love peace and long for the happy success of this Synod must ever stand much obliged to your L. for your Letters to the President so full of sober good and necessarie counsel the happy fruit whereof I hope during our being there we shall not cease to finde as we have already begun to taste a little of the sweetness of it for the very next Session after the President had received your L. letters at the beginning in very milde and discreet words he entreated all the members of the Synod that in their disquisition of the fifth Article they should abstain from all bitterness and personal opposition and follow meekness and brotherly kindness which in that disquisition was observed by the two Belgick professors very strictly and their phrase and stile tempered otherwise then heretofore it hath been so as one might see they had been acquainted with the good counsel of your L. letters for I will assure you they followed it your L. joy can not chuse but be great when you remember the great peace procured by your L. I should hold my self an enemy to the weal-publick if I should not particularly inform your L. of all the passages here by whom if any of them go amiss they may so happily be corrected The reason why I have been so long a writing is because I wanted news of which our Synod now is very barren and will be so till towards the latter end of the next week at which time all Colledges judgements of the five articles will begin to be read the matters now in hand are matters of knowledge not of action yet I will be bold for fashions sake to send your L. a note of such Sessions as have been since my last letters to your L. Sessio 92. 25. Feb. Stylo Novo We bent on in the Synodical disquisition of the 3. and 4 article which at that Session was made an end of after that the President did dictate to us and all we did write large Theses collected out of the Remonstrants books upon the five Articles Sessio 93. 26. Feb. Since the Remonstrants by commandement from the Delegats had given up the defence of their opinion touching the second Article their were read 56. pages of this there other new volume in which they studied to overthrow that distinction sufficientiae et efficaciae mortis Christi and go about to prove that those places of Scripture which say that Christ dyed pro peccatis totius mundi are to be enlarged to all particular men not to be restrained ad mundum electorum Sessio 94. 27. Feb. There were read publickly 53. pages more of this volume of the Remonst upon the second Article in which they did vindicate their own arguments propounded in Collat. Hag from the instances and exceptions of the Contra-Remonst in the same Conference Sessio 95. eodem die post meridiem Deo datus was this Session appointed to discuss the first Article but because of the continuance of his sickness his colleague Tronchinus did perform that task for him publickly all auditors being admitted who with good commendation did establish Sanctorum perseverantiam Sessio 96 28. Feb. There was an end made of the reading the Remonst volume on the second Article there were read some 54. pages which were spent in the vindicating the rest of their own arguments from the exceptions of the contra-Remonst in Collat. Hag. Sessio 97. eodem die post meridiem We begun the Synodical disquisition upon the 3. Article where every one of our Colledge spoke at large but especially my Lr of Landaffe who I will assure your L. hath by his most accurate and excellent speech at that Session gained unto himself wonderful great reputation I doubt not but he will send a copie of it to your L. and then it will speak for it self believe me I never heard him do any thing like it and so thinketh every one in the Synod it was learned devout and the stile masculous quicquid dixero minus erit the disquisition came to the Helvetian Divines Sessio 98. 1. March We went on in our Synodical disquisition of the fifth Article where my L. of Landaffe his yesterday speech was cited by two or three several Divines with great Honour and commendation the disquisition came to the Colledge of the Geldrians This my Lord is all we have done when there is any thing worthy the relating I shall not fail to advertise your L. hoping your L. in this time of my other business which must not be neglected will pardon both the rudeness of the hand and stile for both which my necessary plea is want of time The matter between the Bremenses and Scultetus with the other two professors is taken up by the Praeses and the Delegats the Bremenses have shewn their inclination to peace and were contented with private satisfaction the other three did protest they had no hard opinion of them but accounted them learned religious orthodoxal were sorry they had done that which was done and would do so no more the Bremenses desired that one of our Colledge might be present at this satisfaction but the other three would no way yield to it Gomarus was there admonished to repair to my L. of Landaffe and to testifie unto him his sorrow for the word which unawares had proceeded from him to his L. in the Synod but yet the old tuffe man is not come to his L. I hope after this we shall live in peace which I must needs confess for the greatest part of it we are debters to your L. Notwithstanding the late proclamation set out by the states General for restraining the printing of all seditious books during the time of the Synod yet even now in the Belgick tongue there is come forth a seditious pamphlet with no name of Author or Printer containing all the acts which hath been made against the Remonstrants in this Synod especially by the Delegats a book made only to incite the common people to a dislike of the Synod they are not to be sold but they send them abroad among their favorites I have all this day been using means for compassing one of them to send to your L. but cannot yet there is one of them promised me but it may be your L. by this time hath seen some of them By my letters from England from one who I believe knoweth it it wil light heavy upon the party your L. nameth in the end of your letter as much I mean as his place
exceeding foolish to this sense or rather none-sense they did show that they could not at the day appointed give in their answer to the accusations and why they could no more go on in this Synodical action which was commenced against them for many causes such as were first because they were wholly taken up in making ready some writings for the Synod concerning the five Articles which were imposed on them by the commandement of the Delegats 2. Because the copy of the accusations brought unto them by one of the Synod officers was not subscribed by the President nor by either of the Scribes of the Synod and therefore they thought it not an authentick copy or of any credit 3. Because crimes in it were objected to them both promiscuously and that laid to both their charge which only one of them had delivered and therefore their accusation was not exact according to form of law 4. That there were many things in it objected to them not warranted by any witness unless it were by some proofs taken out of their Colleague Foskculius late book which they christened with the name of stultum and tenebricosum scriptum 5. Because it was full of false spellings and writing and therefore they thought it was but negligently stubbered over for these and many more such causes as idle as these with which I hold it not fit to detain your L. though they might decline the judgement of the Synod especially since against the practise of the Belgick Church their own consistory Classis and Provincial Synod being skipped over they were immediately accused before the Synod yet notwithstanding after they had done with all they had to say upon the five Articles they promise that they will give in their answer to this bill of accusations but upon this condition which I beseech your L. to observe that first the Synod would declare them to be free from these false and malitious slanders wherewith they the rest of their brethren Remonstrants cited to the Synod had been most injuriously and falsely charged in that Session of the Synod in which they were dismissed by the President with this elogium to wit that they had refused to go on in the Synodical action that they had showen themselves unworthy with whom the Synod should have any further dealing and that as they had begun this business and continued it with lying and equivocations so now they had ended it But yet that notwithstanding of all this they were contented to go on in this action before the Colledge of the Delegats of the Estates General but not before the Synod These long letters being read next was read an answer to these letters penned by the deputies of the reformed Church of Camps to whom the President had given these letters that they might answer them they did meet particularly with every thing alledged in the other letters which was needless and therefore I omit all their answers save only to that one thing which seemed to require one that was that against the custome of their Church they were immediately brought before the Synod to which it was answered that both the consistory and Classis of Camps were altogether Remonstrantical and that therefore they were both of them such as ought rather to be abrogated then appealed unto but for their Provincial Synod they wondered with what face they durst affirm they had not been cited thither since that Synod had dealt with them oftner then once though to no purpose Next was read a supplication penned and subscribed by Acronius in name of the Reformed Church of Camps in which they relate how Fâ—â—skulius one of the two suspended at Camps while he was rehearsing unto his flock the sentence of his own suspension that he had stirred up the people ad tumultuariam infamam next they humbly beseech the Synod that now for the two suspended their sentence of suspension might be ratified by the Synod and for the other two here present at Dort to wit Mathisius and Gosuinus since they had refused to give in their answer at the time appointed that the Synod would pronounce the like sentence of suspension against them the President propounded this to the Synod whether they thought it fit that the sentence already given against the former two should be ratified and that the other two should be cited to give in their answer to the bill of accusations within fourteen days in which if they failed the like sentence of suspension should be given against them which had been given against their Colleagues the whole Synod approved it and so it was decreed We beginning to go on in reading the Collegial judgements but my L. of Landaffe according as we at home had deliberated among our selves desired leave to speak which being granted he spake to this purpose D Gomarus in the forenoon delivered that this question whether homo lapsus be subjectum Praedestinationis had not been determined by the confession of the Church of France and as I and my Colleagues conceived he delivered the like for the confession of the Church of England and therefore I do entreat D. Gomarus in my own name and the name of my Colleagues to declare before the Synod whether he did say so or not D. Gomarus with good modesty answered that indeed he did say so but he protested it was not out of any evil meaning but only to shew that as other Churches so the Church of England had left that undetermined since the words of the confession determined no farther of the subject then quosdam ex humano genere my Lord of Landaffe replied that he himself and the rest of his Colleagues could not chuse but think themselves by that speech touched for temerity or ignorance for since they in their judgement had delivered the contrary for homo lapsus it was as much to say as that they had delivered that in the Synod which was not according to the judgement of the Church of England but to let the Synod know that they had said nothing in their judgement which was not the judgement of their Church they desired the Synod to hear the words of their confession so D. Goad read publickly the 17. Article of the confession where the words are quosdam ex humano genere in exitio et maledicto which last words Gomarus had left out Gomarus answered that if he had understood the words of the confession amiss he would submit himself to the judgement of the Synod The President told Gomarus roundly enough that it was free for every member of the Synod to deliver his own judgement concerning any point or question but that men ought to be very careful that they do not rashly meddle with the judgements of other Churches My L. of Landaffe desired further leave to adde this Since all the forraign Divines without exception and likewise all the Belgick professors except Gomarus had already delivered their judgements for homo lapsus and that
this they entred into consultation concerning certain Books and Writings to be conceiv'd partly for declaracion of the Synods meaning in the Doctrine of the five Articles partly in Apology for it And first it was proposed that there should be scriptum didacticum a plain and familiar writing drawn wherein the Doctrine of the five Articles according to the intent and meaning of the Synod should be perspicuously exprest for the Capacity of the Common sort and that in Dutch and Latin The Apologicall Writings were of two sorts first Scriptum Elenchicum wherein there were to be refuted such Errours as had been lately broached in prejudice of the received Doctrine secondly scriptum Historicum which was to consist of two parts first a narration of the Synods proceedings with the Remonstrant from the day of his first appearance till the time of his Ejection for the refutation of many bitter invectives which lately had been written against the Synod in that behalf Secondly a Relation de causis turbarum who were the Authors of the late Stirs in time of the separation for answer of Episcopius his Oration and other Writings of the Remonstrants in which the whole misorder is turn'd upon the Contra-Remonstrant For the Scriptum didacticum the English were altogether against it and so was Vosbergius Their Reason was because it seem'd incongruous that any writing concerning the Doctrine of the Articles should be set forth before the Synod had given Sentence And indeed I must confess I see no great congruity in the proposall whilst matters are in controversy Judges walk suspensly and are indifferent for either party and whatsoever their intent be yet they make no overture of it till time of sentence come All this business of citing inquiring examining must needs seem only as acted on a stage if the Synod intempestively before hand bewray a resolution But notwithstanding any reason alleadgable against it the thing is concluded and Wallaeus Udemannus and Triglandius are deputed to write a discourse to that purpose with the inspection and supervision of my Lord Bishop Scultetus Brittingerus and Deodatus For the scriptum historicum in the first part concerning the proceeding of the Synod with the Remonstrant there is required the pains of Scultetus and Triglandius in the second part de causis turbarum Latius must bestow his labour with the help of Festus Hommius of the South-Holanders and North-Hollanders who best of any know the whole carriage of that matter To the composing of the scriptum elenchicum there are deputed four of the Provincials Professors Jo. Polyander Lubbertus Gomarus and Thysius to whom are adjoyned as helpers and Supervisors D. Davenant Altingius and Martinius But the business of this writing past not without some opposition Deodat altogether misliked it Polyander requested that his pains might be spared Novi saith he quam sit mihi curta supellex But above all D. Gomarus was most offended at the Proposall Bella mihi video bella parantur aiâ—â— And therefore quite refusing to consent to any Polemicall writing he advised that the scriptum didacticum should abstain a non necessariis privatis and contein only necessary points such as pass by common consent That they should expect till the Remonstrant had set forth some adversary writing and then would be a fiâ—â—er time to think of somewhat in this kind I blame not D. Gomarus if he a little recoil For being of the Supralapsarii as they terme them of those who bring the Decree of Gods Election from before the fall and seeing the Synod not willing to move that way but to subside in a lower sphere he is to be pardon'd if he deny his hand to that writing which he supposes cannot be so warily indicted but he must be forced with his own pen to let fall somewhat Prejudiciall to his own opinion The Praeses answered that it was not his drift to force the Synod against their mindes to set out such a Book but only to take hold of the present occasion whilst the Forreign Divines were here and have such a Book in readiness for use hereafter though it were not now set forth He farther advised that those who were to undertake this should have an eye to the inclination of the Synod and beware as much as might be that they toucht not there where any man was sore Whatsoever the pretence is the mentioning of these Books before the Determination of the Synod be formally set down must needs be very unseasonable It will make the World to think they came resolved what to do which though perchance they did yet it is no wisdome to confess it After this did they advise concerning the Exceptions against the Confession Catechisme and of such as should answer them For the Catechisme the Palatine Divines undertook it for the Confession some of the Provincialls were appointed whose names I have not learnt The Praeses then by the advice of the Secular Delegates advised the Synod to think of gathering a Synopsis and brief of all the Synodicall Proceedings to be sent to the King of England and other Foreigne Princes and States who had sent Deputies to the Synod that so they may understand what hath been done For this were there appointed Altingius Steinius the Assessors and Scribes and for Supervisors were named D. Davenant Praeses This is the summe of that Session On Tuesday at Even they met again in private where every one spake in order what they had further to say concerning the second Article Upon some occasion I know not what the Praeses mentioned Negotium Vorstianum Bertianum Venatorianum which I note because this is the first time that Vorstius his cause was named in the Synod There hath not been any stay made amongst the Forraign Divines but only in this second Article out of which if they can wel clearly wrest themselves their passage out of the rest will be more smooth I lately told your Honor that Martinius of Breme made some doubts amongst the rest concerning Universall Grace Not Martinius only but Dr. Ward in this point For the composing the doubts of both these that they brake not out to any publick inconvenience there hath been of late many private meetings in my Lord Bishops Lodging where upon Wednesday Morning were drawn certain Theses in very suspense and wary termes to what end whither to give content to all partyes or to exhibite to the Synod or what else I know not by chance I had a view of them but no opportunity to transcribe them On Wednesday the sixt of February there was a publick Session in the Evening at what time Steinius of Hassia spake to the fourth Article concerning the resistibility of Grace in the same manner as others had done before him He spake about an hour a half and when he had done the Praeses gave warning of a publike Session to be upon Munday next in the Evening and so dismist the Auditory but not the Synod who after this sate a good space in private consultation 7. Febr. 1619. Your Honors Chaplain and bounden in all Duty and Servoie Jo. Hales FINIS ** O Blatio Christi facta in cruce perfecta est redemptio propitiatio et satisfactio pro omnibus peccatis tâ—â—tius mundi tam originalibus quam actualibus Contravertitur an per totum mundum intelligatur mundus electorum an mundus omnium particularium hominum ubi de his tribus ambigitur Primo An retinenda sit illa distinctio quae receptissima est apud Reformates Doctores quemque Episcopuâ—â— Sarisburiensis astruit pag. 35. et sequentibus mortuus est pro omnibus secundum sufficientiam seu magnitudinem pretii non secundum proprietatem redemptionis quidam put ant non retinendum esse quia putant sic sufficienter dici posse mortuum pro Diabolis Secundo Contravertitur de hac propositione Christus obtulit se pro omnibus seu persolvit pretium redemptionis pro omnibus quidam putant sensum esse persolvit pretium quod sufficit pro omnibus non autem actu solvit pretium illud nisi pro redimendis electis alii putant hanc expositionem incommodam quia putant commentarium hunc verba ipsa destruere Ea etenim putant sequi Christum quidem habuisse pretium in numeraâ—â—o quod persolutum suffecisset omnibus redimendis verum Christum non persolvisse actu pretiumillud aut factum esse propitiationem pro peccatis totius mundi Tertio Contravertitur de sensu horum verborum totius mundi quidam putant intelligi de singulis hominibus aliis de solis electis hic est sanguis novi testamenti qui funditur pro mult is in remissionem peccatorum exponuntque haec vocabula totius mundi ficut Augustinus exponit epist. 48. Totus mundus est in maligno positus propter zizania quae sunt per totum mundum et Christus propitiator est peccatorum totius mundi propter testicum quod est per totum mundum Quaeritur ergo an per totum mundum debeamus intelligere singulos homines an solos electâ—â—s an vero nulla sit danda explicatio sed retinenda sint verba confessionis absque ullo commentario In Psal. 28. Hom. 1. in Mat. L. 3. Epist. 106. Fâ—â—ber Schol. in Thucyd. Flinie Arist. Rhet. 2. Nicephorus Thuâ—â—yd De Genesi ad literam Livie Seneca Isidorus Pelusiota 2. Pet. 1. 20. Ausoniâ—â— in monosyl * St. Pauls Cross
in ordinary persons is a thing easily raised and easily alayed Every strange event every fear every little calamity or distress is enough to put us into a strain of religious meditation but on the contrary side a small matter doth again as quickly kill it It seems to be like a quotidian Ague it comes by fits every day it takes us and every day it leaves us or like flax or straw or such light and drie stuffe which easily kindles and as soon goes out Indeed it is a good thing when we finde out hearts thus tender and upon every occasion ready to melt into devotion for as to be quick of sense is a signe of life and the purest and best complexions are quickest of sense so it is a great argument of spiritual life in us and of purity of soul when we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so easily apt to fall upon devout meditation But our Saviour requires yet another quality in our devotion it must be as lasting as it is quick Quintilian advises his Orator to beware how he stand too long upon a place of passion because that passion is not lasting nihil facilius lachrymis in arescit and men cannot long weep But beloved our Saviour gives other precepts of Christian Oratory he wills if we will prevail with God to insist and dwell long upon a place of religious passion and provide that our tears may be perpetual and never drie an hard thing you will take it to be yet certainly it is very possible There is a question raised among the great masters of Natural learning whether or no there may be a lamp so provided that it may burn for ever And they think it may be done beloved our Saviour here teaches to practise that in spirituals which hath been but a matter of speculation in Naturals even so to kindle and dress our lamps as that they shall never go out but be like unto the good Huswifes candle in the Proverbs that goes not out by night or rather like the sun which shines for evermore Daniel is said to have kindled this lamp and to have made his prayer thrice a day David seven times a day but this is not enough for in that the one is noted to have prayed seven times a day the other thrice It is likely at other times they did not pray but God is not contented with this Intermittent prayer for if we look upon my text we shall see that there must be no instant free from prayer we must not measure our prayers by number Number is a Discrete quantity as we call it the parts of it are not connext are not tyed together there is a separation a distance betwixt them That that measures out our prayer must be line and length some continued quantity whose parts have no separation no intermission For so saith my text men ought alwayes to pray Alwayes the whole life of a man ought to be but one continual prayer But let us a little consider how possible this is and see if there be any thing that doth necessarily enforce intermission of prayer And first that wonderful lamp of which I but now told you great Schollers had spoken is not yet made because they are not agreed of what matter to make it And indeed in the world things either are not at all or being do at length cease to be either because there is no fit matter whence they may be framed or else the matter of which they are made vanishes and dies But beloved prayer is a strange thing it can never want matter It will be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è quolibet out of any matter upon any occasion whatsoever whatsoever you do wheresoever you are doth minister occasion of some kinde of prayer either of thanksgiving unto God for his goodness or of praysing and admiring his greatness or of petitioning to him in case of want or distress or bewailing some sin or neglect committed Is it the consideration of Gods benefits that will move us to thankfulness Then certainly our thankfulness ought to be perpetual there is no person so mean no soul so poor and distressed and miserable but if he search narrowly he shall finde some blessing for which he ows thankfulness unto God If nothing else yet his very misery and distress is a singular blessing if he use it to that end for which it was sent Is it the consideration of distress and affliction and some degree of the curse of God upon us that will stir our devotion Indeed this is it with most men that kindles the fire of prayer in our hearts Men for the most part are like unto the unslak't Lime which never heats till you throw water upon it so they never grow warm in devotion till somewhat contrary to their wishes and disposition begins to afflict them then certainly our petitions to God ought never to cease For never was there man in any moment of his life entirely happy either in body goods or good name every man hath some part of affliction Blessing and cursing though they seem to be enemies and contrary one to another yet are never severed but go hand in hand together Some men have more of one some of another but there is no man but hath some part of both wherefore as it seems not only prayer in general but all kind all sort of prayer ought to be continual Prayer must not be as it were of one thred we must blend and temper together all kind of prayer our praise or thanks our sorrow and make our prayer like Josephs particolored Coat like a beautiful garment of sundry colours So then as fire goes not out so long as it hath matter to feed on so what shall be able to interrupt our devotion which hath so great and everlasting store of matter to continue it Secondly many things in the world are necessarily intermitted because they are tyed to place or times all places all times are not convenient for them but in case of prayer it is otherwise it seeks no place it attends no time It is not necessary we should come to the Church or expect a Sabbath or an holy-day for prayer indeed especially was the Sabbaoth ordained yet prayer it self is Sabboathless and admits no rest no intermission at all If our hands be clean we must as our Apostle commands us lift them up every where at all times and make every place a Church every day a Sabbaoth every hour Canonical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As you go to the market as you stand in the streets as you walk in the fields in all these places ye may pray as well and with as good acceptance as in the Church For you your selves are temples of the holy Ghost if the grace of God be in you more precious then any of those which are made with hands The Church of Rome hath made a part of her Breviary or Common Prayer Book which she calls Itinerarium