in secret when and where no other man knoweth calleth vpon God surely maketh conscience of prayer and hath an honest heart though hee may haue much weaknesse and many imperfections or else hee would soone omit his course of praying in secret For what by-respect is there that should moue him to continue it vnlesse hee bee Popish and thinke that the saying of a few prayers in secret is a meritorious worke 3 This argueth a great familiaritie with God when a subiect vseth to goe alone to his Soueraigne it argueth much more familiaritie then when hee commeth with a petition in the company of others 4 It bringeth greatest comfort vnto a mans heart for such is the corruption of our nature that we cannot performe any holy exercise as we ought When we would do good euill is present with vs whereby it commeth to passe that the comfort of such holy exercises which wee performe in Church or house is taken away This maketh Christians to run to God in secret to humble themselues for the imperfections of their publike prayers Christians would much doubt and euen faint oftentimes if it were not for their secret prayers They which content themselues with Church and family prayers haue iust cause to suspect themselues 5 Such wiues children seruants and other inferiours which liue in any house vnder prophane gouernours that will not haue prayers in their families may by this kinde of prayer make supply thereof vnto their owne soules none can hinder secret prayer Obiect Wee can haue neither time nor place to pray secretly Answ Doe yee not finde many times and places to commit sinne so secretly as none can see you if you had as great delight in prayer as in sinne you would find time and place This kinde of prayer so neere as may be is to be performed so secretly as no other may know it lest the knowledge which others haue of it may minister occasion of inward pride Shut the doore saith Christ It is not meete to vtter secret prayer so lowde as any other should heare it §. 95. Of extraordinary prayer THe last distinction of prayer is ordinary and extraordinary All the forenamed kinds are ordinary therefore I shall not need to speake of it Extraordinary prayer is that which after an extraordinary manner euen aboue our vsuall custome is powred out before God This consisteth partly in ardencie of affection and partly in continuance of time The King of Niniueh required an extraordinary ardencie when hee commanded his people to cry mightily vnto God Wee haue a memorable example hereof in Moses who was so earnest in his prayer that rather then not haue his petition granted he desired to be rased out of Gods Booke Christs ardencie yet exceeded this it is noted that hee prayed earnestly with strong crying and teares Yea his ardency made his sweat to be as great drops of blood falling downe to the ground This ardencie is in Scripture set forth by diuers Metaphors as renting the heart crying striuing wrestling with God c. Though this ardency be an inward worke yet can it hardly containe it selfe within a man but as thunder which is an heate conceiued within a cloude because of the ardency of that inward heate bursteth forth and causeth lightning rumbling and raine so a vehement and earnest desire of the heart will some way or other manifest declare it selfe Many waies are noted in the Scripture whereby it hath beene manifested §. 96. Of the signes of extraordinary ardency 1 EXtraordinary distemper of the body Christs earnestnesse in prayer stroke him into an agony and caused his sweate to be turned into blood Nehemiahs ardency so changed his countenance as the King obserued it 2 Vnusuall motion of the parts of a mans body Annah so moued her lips as Eli thought shee had been drunken Salomon spread his armes abroad The Publican beate his breast Christ fell vpon the ground 3 Deepe sighes and grones My sighing is not hid from thee saith Dauid to God The sighes of the spirit are such as cannot be expressed 4 Loud crying Dauid roared all the day Christ cried with a loud voice 5 Often repeating and inculcating the same Petition Christ did once twice thrice returne to God in prayer saying the same words Paul prayed thrice that is oft against a temptation Note how Daniel doubleth and redoubleth his words O my God incline thine eares and heare open thine eyes and behold c. O Lord heare O Lord forgiue O Lord consider and doe it Defer not c. Abram praied sixe seuerall times together for one thing namely for mercy on Sodom 6 Teares these Christ powred forth So did the sinfull woman and the Israelites in such abundant measure that shee washed Christs feete with her teares they are said to draw water and powre it out before the Lord Peter is said to weepe bitterly §. 97. Of teares in Prayer TEares are the most vsuall signes of earnest and ardent Prayer in which respect they are powerfull with God Iacob had power ouer the Angell and preuailed for why He wept and praied Christ was heard in that which be feared For why He also offered vp prayers with teares Hezekiah wept sore and was heard Peters teares the sinfull womans teares Annahs teares the teares of Gods children at all times haue beene regarded and accepted Yea it is noted that God hath a bottle wherein he putteth the teares of his Saints and with great Emphasis saith Dauid Are they not in thy Booke there recorded to be remembred Obiect Esaus teares were no whit regarded nor the teares of the Israelites when they went to fight against Beniamin no nor Dauids teares when he prayed fasted and wept for his child Answ 1 Teares simply in themselues are no whit acceptable vnto God but as they are signes of true prayer Esaus teares were not such they rose from griefe of a worldly losse and from anger malice and indignation against his brother Secondly If any continue in sinne and repent not their teares are not regarded The Israelites had not repented of their owne sinnes and yet would take vengeance of their brothers sinne they wept because they preuailed not but they wept not because they repented not of their owne sinnes Afterwards when in token of their repentance they fasted and offered burnt offerings and peace offerings vnto the Lord and so wept the Lord heard them and they preuailed against Beniamin 3 Though God grant not that particular which by teares is craued yet may the teares be acceptable to the Lord as Dauids were Then are teares most powerfull and effectuall when they arise from compunction of heart for sinne committed against God as the teares of the sinfull woman and of Peter Nothing more moues the true Christian heart to melt and eyes
12 Of holding out 109 13 Of the issue of constancie 110 THE SECOND TREATISE Of the particular peeces of Armour THE FIRST PART The dutie of such as haue those peeces § 1 OF the coherence pag. 112 2 Of souldiers standing 113 3 Of Christian valour 114 4 Of keeping our ranke 114 5 Of watchfulnesse 116 6 Of perseuerance 116 THE SECOND PART The kinds of the peeces of armor prescribed § 1 OF the seuerall peeces of the Armour of God in generall pag. 117 2 Of defending our selues 117 3 Of resisting 119 4 Of standing at defiance 119 5 Of the sufficiencie of our Armour 120 THE THIRD PART Girdle of Truth § 1. OF diuers kinds of Truth pag. 121 2 What kind of truth is here meant 122 3 What kinde of Girdle is heere meant 124 4 Wherein a girdle is resembled to truth 125 5 Of getting truth 127 6 How triall of truth may be made 127 7 Directions for triall of truth in speech and action 129 8 Of buying truth 130 9 Motiues to buy truth 131 10 Meanes to get truth 132 11 Of keeping truth 134 12 How truth of doctrine is assaulted 134 13 How sinceritie is assaulted 135 14 Of the necessitie of truth in religion 136 15 Of the pretended danger in maintaining truth 137 16 Of the pretended trouble of the conscience which sinceritie is said to cause 138 17 Of the preteÌ„ded wearisomnes of sincerity 139 18 Of the preteÌ„ded iudgmeÌ„ts on the vpright 139 19 Of others opinion concerning a mans sinceritie 139 20 Pretended hindrances of plain-dealing 140 21 PreteÌ„ded incoÌ„ueniences of plain dealing 141 22 Of holding truth more stedfastly for opposition 141 THE FOVRTH PART Brest-plate of righteousnesse § 1. OF righteousnesse in generall pag. 143 2 Of the kindes of righteousnesse 144 3 Of that righteousnes which is here meant 145 4 Of reseÌ„bling righteousnes to a brest-plate 146 5 Of putting on the brest-plate of righteousnesse 147 6 Of the benefit of righteousnesse 148 7 Whether mas righteousâ—es be meritorious 149 8 Of the vse of righteousnesse 151 9 Of the issue of righteousnesse 153 10 Of the comfort of righteousnesse 155 11 Of all the parts of righteousnes vnited 156 12 Of the danger of deferring repentance 157 13 Of being ouer iust 158 14 A direction for the vse of righteousnesse 159 THE FIFT PART Shooes of the preparation of the Gospell of peace § 1. OF the grace heere meant pag. 160 2 Of the resemblance of patience to Shooes 163 3 Of the ground of patience 164 4 Of the Gospell 165 5 Of that peace which the Gospell causeth 166 6 Why it is called the Gospell of peace 167 7 Of the ground of true patience 168 8 Of the means wherby patieÌ„ce is wrought 170 9 Of the false grounds of patience 172 10 Of the maner of working true patience 173 11 Of the necessity of true patience 174 12 Of the troubles wherunto we are subiect 175 13 Of the authors of our troubles 177 14 Of the necessitie of patience 178 15 Of the benefit of patience 178 16 Of the perfect worke of patience 179 17 Of the kinds of crosses 180 18 Of too light regard of crosses 181 19 Of despising Gods corrections 183 20 Of fainting vnder the crosse 183 21 Directions to keepe men from despising the crosse 184 22 Directions to keepe men from fainting 185 23 Answere to Satans suggestion against the need of patience 186 24 Answere to Satans suggestion against the benefit of patience 187 25 Answere to Satans suggestion against Gods loue in correcting 189 26 Answere to Satans suggestion of the many troubles which Gods loue causeth 190 28 Of the nature of the Saints afflictions 192 29 Of Gods assisting his children in afflictioÌ„ 194 30 Of Gods deliuering his children out of all afflictions 194 THE SIXTH PART The Shield of Faith § 1. OF the Apostles manner of pressing the point of faith pag. 195 2 Of vrging matters of moment 196 3 Of giuing heed to weighty matters 196 4 The resolution of the text 197 5 Of the preheminence of faith aboue other graces 198 6 Of the pressing the doctrine of faith 199 7 Of the honor which faith doth vnto God 200 8 Of the good which faith brings vnto man 202 9 Of the high account which we ought to make of faith 205 10 Of the Papists cauill against faith 206 11 Of faith in generall 207 12 Of the kinds of faith 208 13 Of the titles giuen to true faith 210 14 Of the definition of iustifying faith 210 15 Of the resemblance betwixt faith and a shield 214 16 Of the meaning of the word Take 215 17 Of the Author of faith 216 18 OF the motiue and end why God worketh faith 217 19 Of the meanes of working faith 218 20 Of the Lawes worke towards faith 220 21 Of the Gospels worke in faith 221 22 Of griefe going before faith 22â— 23 Of desire going before faith 223 24 Of mans endeauour to get faith 223 25 Of Gods offering Christ 224 26 Of Gods power to make his offer good 225 27 Of Gods truth in making good his offer 226 28 Of Gods free offer 227 29 Of the riches of Gods mercy 227 29 Of the extent of Gods offer of Christ 228 30 That the offer of Christ is a sufficient ground to receiue Christ 230 31 That a mans vnworthinesse ought not to keep him from beleeuing 231 32 Of long waiting 232 33 Of mans sinne in not beleeuing 233 34 Of the hainousnesse of incredulitie 234 35 Of prouing faith 235 36 Whether faith may be knowne or noe 235 37 Whether ordinary persons may know they haue faith 236 38 Of the difference betwixt those who seeme to haue faith and those who indeed haue it 236 39 Whether faith and doubting may stand together 238 40 Of trying faith both by the causes and by the effects 238 41 Of that illuminatioÌ„ which causeth faith 239 42 That griefe goeth before faith 240 43 How grief which works faith is wrought 242 44 Of the effects which that griefe that causeth faith bringeth forth 243 45 Of that desire which causeth faith 243 46 Of ioyning the effects with the causes of faith in the triall thereof 245 47 Of the fruits of faith 247 48 Of a quiet coÌ„scieÌ„ce proceeding froÌ„ faith 247 49 Of the difference betwixt a quiet conscience and not-troubling conscience 248 50 Of the difference betwixt conscience excusing and not-accusing 248 51 Of security arising froÌ„ a quiet coÌ„science 249 51 Of ioy arising from a quiet conscience 250 52 Of the difference betwixt the ioy of the vpright and hypocrite 250 53 Of faith wheÌ„ the fruits of it appeare not 251 54 Of a clear coÌ„scieÌ„ce proceeding froÌ„ faith 252 55 Of loue arising from faith 253 56 Of a pure heaâ—â— arising from faith 255 57 Of keeping a good coÌ„science in al things 256 58 Of the continuance of a good câ—science 257 59 Of the issue of ouer-much holdnesse 258 60 Of losing faith 259 61
12. Of the neede of Hope in regard of our owne weakenesse 4 VVE haue need of Hope in regard of our own weakenesse for we are very prone by nature to thinke that God forgetteth vs and remembreth not his promises made to vs if at least it be a long time before he accomplish them or if he bring vs to any streights and seeme to hide his face from vs. Dauid was herewith sorely tempted it made him cry out and say How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me But what vpheld him himselfe sheweth that it was his hope For in the same Psalme he saith I trust in thy mercy It is the office of Hope in this respect to make vs hope aboue hope as Abraham and against sence as Iob. Thus we see that hope is so needfull as there is no liuing in this world without it herein is the prouerbe verified If it were not for hope the heart would breake §. 13. Of getting and preseruing Hope LEt vs therefore in the next place obserue how it may be first gotten secondly preserued thirdly wel vsed 1 It is gotten by the same meanes that faith is for it is the daughter of Faith The meanes which beget faith do immediatly hereupon beget hope 2 It is preserued by two meanes especially 1. By a due consideration and ful perswasion of Gods properties which make vs patiently abide for the accomplishment of his promises 2 By a faithful remeÌ„brance of Gods former dealings Foure speciall properties of God are for this purpose to be obserued 1. His free grace 2. His infinite power 3. His infallible truth 4. His vnsearchable wisdome For being in our hearts perswaded by faith First That the same grace which mooued God to make any gracious promise will further mooue him to accomplish it And secondly That hee is able to doe it And thirdly So faithfull that not a word which he hath said shall fall to the ground Yea and fourthly That he is most wise in appointing the fittest times and seasons for all things so as may most make to his owne glory and his childrens good we are thus brought to waite and to continue waiting on God without prescribing any time to him till he hath actually performed what he faithfully promised §. 14. Of Experience nourishing Hope GODS former dealings both with others and also with our selues being faithfully remembred worke such an experience as cannot but bring forth Hope For this experience doth euidently demonstrate what God is willing and able to doe Hereby was Dauids Hope much cherished and strengthened This meanes doth St Iames vse to strengthen the hope of Christian Iewes bringing to their memories Gods dealing with Iob. For this end we must acquaint our selues with the Histories of former times especially such as are recorded in the holy Scriptures for Whatsoeuer things are written afore time namely in those Scriptures are written for our learning that wee thorow patience and comfort of the Scriptures might haue Hope It is also good to be acquainted with other Ecclesiasticall Histories but especially to obserue Gods dealings in our owne times The experience which most of all bringeth forth Hope is that which we haue of Gods dealing with our selues whereof we haue two notable examples one of Iacob Geâ— 32. 10. The other of Dauid 1 Sam. 17. 37. For this end we are well to obserue and remember all those gracious fauours which God from time to time vouchsafeth to vs and not carelesly let them slip at the time present nor negligently forget them in the time past The Israelites in the wildernesse failed in both these They vnderstood not Gods wonders while God was doing them neither afterwards did they remember the multitude of Gods mercies This was the cause that they could not waite till the time appointed for their entring into Canaan was come but fainted and fell in the Wildernesse §. 15. Of meditating on the end of Hope TO these may be added as a further meanes to vphold and cherish Hope a serious and frequent meditation of the end of our Hope namely that rich and glorious inheritance which Christ hath purchased for his Saints and God hath promised vnto them Much might be saide to amplifie this point but I will referre it to the priuate meditation of the Reader and let it the rather be meditated of because we see the hopes of worldly men to be sustained with matters which are no way comparable herevnto Obserue what their hope is in earthly things which are very vncertaine The husbandman waiteth for the fruite of the earth and hath long patience for it vntill hee receiue the former and the latter raine As the Husband-man so the Souldier the Marriner the Merchant who not Their hopes make them vnter much and send themselues forth to great dangers yet oft they faile of their hopes Shall Christians of all others cast away their Hope the end whereof is more excellent then all things in Sea and Land which also they are sure to receiue if they faint not Cast not away your confidence which hath great recompence of reward §. 16. Of the resemblance betwixt Hope and an Anchor 3 THe vse of hope may fiâ—ly be set forth by that other metaphor whereunto Hope is resembled namely an Anchor Heb. 6. 19. 1 It must be cast vpon a sure ground If an anchor becast into a bottomlesse sea where is no ground or on quick sands which are no sure ground it is of no vse the shippe may be tossed vp and downe and suffer wracke for all that The onely sure ground of hope is Gods promise reuealed in his Word That this is a most firme ground cannot bee doubted of vnlesse the goodnesse power and faithfulnesse of God be called into question For as God himselfe is so is his Word faithfull and true sure and certaine nothing more firme and stable Till heauen and earth perish one iot or title of Gods word shall not scape till all things be fulfilled Dauid cast the anchor of his hope vpon this ground We are therefore to acquaint our selues with Gods manifold promises 2 It must be fast fixed on that sure ground If an anchor onely lie vpon the ground and be not fixed on it as good be without ground Then is hope fast fixed on Gods promise when his promise is stedfastly beleeued Faith maketh a way and entrance for hope Abraham first beleeued Gods promise and then waited for it First therfore labour for true and sound faith in Gods promises then will thy hope be sure and stedfast 3 It must oft be setled and fixed anew If an Anchor loose and slacken after it hath once been fastned a storme may cartie the shippe away where then is the benefit of the former fastening Our hope in regard of our owne weakenesse and the
violence of Satans manifold stormes is much subiect to loosening to wauering It must therefore oft be renewed They that waite on the Lord shall renew their strength These words may be taken both as a promise of God shewing what he will doe and as a duty on our part shewing what we ought to doe For this end againe and againe meditate on those promises which we haue once knowne and beleeued and oft call to minde Gods former benefits and performance of his promises these were Dauids vsuall practises For these being meanes to raise vp Hope in vs at first the recalling of them to our mindes againe must needes be meanes to renew our hope §. 17. Answer to Satans suggestion against a sure ground of Hope IN the last place Satan hath many waies to spoile vs of this peece of Armour also and that either by labouring to keepe it from vs that we neuer haue it or to wrest it from vs after we haue it Because there is a mutuall relation betwixt Faith and Hope so as without Faith there can be no Hope he bends what forces he can against Faith to keepe vs from it or depriue vs of it To auoide this the former Treatise of Faith is to be obserued His Suggestions more proper against this grace are such as these Suggest 1 There needeth no such adoe to find out a sure ground if thou hope well it is well enough Thus he preuaileth with the greater sort of our people especially with the more ignorant and ruder sort who doe not onely in their hearts conceiue but with their tongues also are ready to vtter such conceits as these I hope well yea I hope to be saued as well as the best Here is their anchor cast out But aske them what is the ground of their Hope all the answer they can giue is They Hope well Many that know not the fundamental points of Christian Religion nor the first grounds of Saluation being much worse then the Hebrewes of whom the Apostle complaineth that they had need be taught which are the first principles of the Oracles of God will yet say I hope well Answer To auoid this all ignorant persons though they be growne in yeeres must be willing to be instructed and euen catechised Theophilus a Nobleman was so instructed Ministers must vse to catechise and teach fundamentall grounds Ignorance of people is a shame and dishonour to the Gospell it maketh them a prey to Satan and bringeth them to the very pit and gulfe of destruction §. 17. Answer to Satans suggestion of false grounds of Hope Suggest 2. THe best grounds of Hope are 1. A mans owne merits 2. The meritorious workes of others euen their workes of supererogation 3. Aâ— mans owne honest dealing and good meaning 4. A manâ— prosperous estate Thus hee deceiueth men with falâ— grounds In the first of these he preuaileth with the prouâ—der sort of Papists who trust to their owne merits In thâ— second with the more silly and foolish sort who trust tâ— the merits of others In the third with many amongâ— counted ciuill honest men men of their words iust iâ— their dealings c. but sauour of little piety to Goâ— wards as also in many of the poorer sort who thinke anâ— say They doe no man any wrong In the fourth with sottish worldlings who make Earth their Heauen Answer All these are like quicke-sands which bring more danger then safety to a ship For the first see the answer to the first suggestion against righteousnesse § 7. For the second see the 3. vse of the 2. Doctrine on verse 10. § 5. For the third remember 1 That all the honest dealing in the World without Faith is nothing acceptable to God Heb. 11. 6. 2 That good meanings and intentions may stand with most abhominable impieties and iniquities For proofe whereof reade Iohn 16. 2. and Acts 26. 9. 3 That it more beseemeth fooles then wise men to build all their hopes vpon coniectures For the fourth know that outward prosperity wealth health honour credit â—auour of friends and the like are but common gifts which God indifferently bestoweth on all sorts of people they oft proue the Diuels baits to allure men vnto him and his hookes to hold them fast and drowne them in perdition §. 18. Answer to Satans suggestion of licentious trusting on Mercy 3. Suggest STill trust to Gods Mercy and Hope therein and in confidence thereof take liberty â—othy selfe to doe what seemeth good in thine owne eies Thus hee maketh carnall Gospellers Libertines hypoâ—rites and the like Who turne the grace of God into wanâ—nnesse to let their anchor of Hope lie loose vpon the â—re ground of Gods mercy Answer When Gods mercy is wilfully and wittingly abused his iustice is prouoked to take vengeance Gods grace giueth liberty to no sinne The grace of God which bringeth saluation vnto all men teacheth vs to denie vngodlinesse and worldly lusts and to liue soberly righteously godly c This is the end of grace and this also will be the power and efficacy thereof in all to whom it belongeth for they who partake of the merite of Christs sacrifice to haue their sinnes pardoned partake also of the efficacy thereof to haue the power of sinne subdued §. 19. Of Satans seeking to depriue vs of the vse of Hope IF thus the Diuell cannot keepe vs from attaining true Hope then will he labour to quaile our Hope and so spoile vs of it and that by these and such like meanes 1 By making vs too carelesse and too secure wherein he somewhat preuailed with Lot Dauid Peter and such other For auoiding this we must duly consider our owne weakenesse and the many fierce temptations whereunto we are subiect and thereby be stirred vp to watch and pray as Christ vpon this ground exhorteth his disciples 2 By mouing vs to despaire by reason of our vnworthinesse and here he will obiect what we are by nature what by the multitude and greeuousnesse of our actuall transgressions and in these respects how vnworthy of the saluation which we waite for For auoiding this we must remoue our eyes from off our selues and cast them vpon the free grace and rich mercy of God and vpon the all-sufficient merit of Christ and remember that the saluation which God hath promised he will giue for his owne Names sake 3 By calling into question the truth of Gods promises especially when he seemeth long to delay the accomplishment of them or when troubles arise For auoyding this we must be perswaded that God is wisest and best knoweth the fittest times and meanes for accomplishing his promises THE EIGHTH PART The Sword of the Spirit Ephes 6. 17. And the Sword of the Spirit which is the Word of God §. 1. Of adding a Sword to other peeces of Armour THe sixt and last peece of Armour is not only defensiue as all the former but offensiue also like a Sword Note
to flow forth with teares then a due consideration of Gods tender and mercifull dealing with man and his vngratefull and vngracious cariage towards God The feare of Gods wrath and iudgements and horror of hell may strike the heart with astonishment and amazement and make it as Nabals heart like a stone But griefe for displeasing a mercifull Father and sorrow for losse of Gods fauour is it which especially maketh the â—eart send forth and the eyes shed teares §. 98. Of extraordinary continuance in Prayer EXtraordinary Prayer further consisteth in long continuance when prayer is held out longer then at vsuall â—nd accustomed times Iacob continued a whole night â—n prayer so did Dauid and Christ Moses spent a day â—herein so did Ioshuah and the Elders of Israel Dauidâ—alled â—alled vpon God night day No doubt but Ionah spent â—he three dayes three nights that he was in the Whales â—elly in prayer It may be gathered that Daniel continued one and twenty dayes in prayer Not that without any intermission he so long prayed but that euery day in that time hee returned to extraordinary prayer for so long he was in heauinesse and eate no pleasant bread Now fasting and sorrow in the Saints are companions of prayer besides the Angell of God came to him at the end of those three weekes when his extraordinary prayers are to be supposed to end and said to him From the first day that thou didst set thine heart to vnderstand and to humble thy selfe before thy God thy words were heard Here he sheweth that with Daniels humiliation prayer was ioined else how could his words be heard Secondly that there were diuers daies spent therein else he would not say from the first day c. Now that first day being the beginning of the three weekes and the Angell comming at the end of the three weekes it is like he continued his extraordinary prayers so long Dauid indefinitely saith that he cried till he was weary till his throate was drie till his eies failed For extraordinary continuance he which prayeth must consider his owne strength and ability and not endeauour to goe beyond that for this is to prefer sacrifice before mercy which is against Gods will Neuer must this branch of extraordinary prayer be seuered from the other I meane continuance in time from feruency in heart For though prayer may be extraordinarily feruent when it is not long continued as Christs prayer yet ought not prayer long to continue except it be hearty and feruent for then will it be no better then that much babbling and p those long prayers which Christ reproueth Thus hauing in generall shewed what is extraordinary prayer for our better direction therein and stirring vp thereunto I will further declare First the occasions thereof Secondly helpes Thirdly motiues thereunto §. 99. Of the occasions of extraordinary prayer THe occaseons must be extraordinary and they may be drawne to two heads Blessings Iudgements For blessings if they be withheld extraordinary prayer must be vsed to obtaine them thus Annah obtained a sonne if they bee withdrawne and taken away to recouer them againe thus had Dauid the ioy of his saluation restored to him In these two examples wee see both temporall and spirituall blessings to be occasions of extraordinary praier Besides when we enterprise any thing that requireth an extraordinary blessing extraornary prayer is to be vsed As when we prepare our selues to sanctifie the Sabbath to partake of the holy Communion or to haue our childe baptized Likewise when wee marry enter into any waightie calling or office especially when Ministers are ordained or first set ouer vs. Christ prayed extraordinarily when hee chose his Apostles Luke 6. 12. 13. so did the Church when it sent forth Paul and Barnabas Acts 13. 3. And when they ordained Elders Acts 14. 2. Iudgements are either sinnes or punishments of sins In regard of sinnes extraordinary prayer is to be made either to free vs from temptations thereunto as Paul prayed with great ardencie saying O wretched man that I am who shall deliuer me from the body of this death and againe he prayed thrice against a temptation yea Christ expresly commandeth his Disciples to watch and pray that they enter not into temptation or to pardon such sinnes as haue been committed and lye heauie vpon our conscience because they are in their kinde notorious or we haue long continued in them this mooued Dauid very earnestly to pray as also Peter and Manasseth Punishments of sinne are either threatned or inflicted They may by extraordinary prayer be preuented as the destruction of Niniueh threatned by Ionah was These may be remoued as Manasses captiuity was As ordinary prayer is to be made for others as well as for our selues so likewise extraordinary prayer is to be made for others as iust occasion is offered Moses his extraordinary prayer was for the sinne of the Israelites and for Gods iudgement threatned against them so was Ezraes prayer §. 100. Of the sundry kinds of Fasts THe helps affoorded to extraordinary prayer are especially two Fasting Vowing To Fast according to the notation of the Greeke words signifieth to abstaine from foode In this generall and large acceptation a Fast is diuersly taken For there is a physicall politicke inforced morall spirituall extraordinary hypocriticall supersticious hereticall and religious fast 1 A physicall fast is when for health sake a man forbeareth foode In many cases Physitians giue direction to their Patients to abstaine from eating and drinking for a time 2 A politicke fast is when somtimes of abstaining from foode are enioined for the preseruation of plenty and preuention of penury 3 An inforced and necessary Fast is when men haue not sufficient for ordinary meales as in a City besieged or in a ship on Sea farre from Land prouision being very scarse men are forced to take but one meale a day or to make euery other day a fasting day Thus many poore folke are forced often times to fast because they haue nothing to eate 4 A morall fast is when men eate and drinke sparingly not so much as their appetite desireth but onely so much as may preserue nature and maintaine health and strength that their wanton and lustfull flesh may not be pampered but rather kept vnder to which purpose tendeth this exhortation of Christ Take heed to your selues lest at any time your hearts be ouercharged with surfetting and drunkennesse This is not properly a fast because something is taken but onely respectibly because something is forborne 5 A spirituall fast is when men abstaine from vice which is as food to their corrupt nature Hereof the Lord speaketh where he saith Is not this the fast which I haue chosen to loose the bonds of wickednesse This is called