The several kinds of prayer distinguished as ORDINARY OR EXTRAORDINARY

           Fourth Distinction.  Solitary and social, pri­vate and public prayer, are either ordinary or extra­ordinary.  For the development of this distinction I shall endeavour to answer these five questions: —First. What extraordinary prayer is.  Second. By whom it is to be performed.  Third. What are the special seasons wherein we are to take it up.  Fourth. Why extraordinary prayer is superadded to ordinary. Fifth. What counsel or direction may be given for the acceptable and suc­cessful performance of this duty.

The nature of extraordinary prayer Question First. What is extraordinary prayer?

           Answer. Prayer may be called extraordinary in a double respect: 1. In regard of the time set apart for the performance of it.  2. In regard of its adjunct.

1. Prayer may be called extraordinary in regard of the time set apart for the performance of it.  Then it is extraordinary when some more than ordinary portion of time is set apart and devoted to this work. Thus we find Jacob wrestling till break of day, Gen. 32, and Joshua with the elders of Israel till eventide; the one probably spending the night, the other the day, in this duty.  And Israel, in their war with Benjamin, ‘wept and sat there before the Lord that day till even,’ Judges 20:26.  We find Daniel many days together in prayer, Dan. 10:12.
2. Prayer may be called extraordinary in regard of its adjunct.  Then prayer is extraordinary when fasting is joined to the duty of prayer.  Now, fasting is a religious abstinence, whereby we forbear the use of all earthly comforts in the time set apart for this duty —so far as necessity and decency will permit—the more to afflict our souls and enforce our prayers; as,

           (1.) A forbearing of food, whether meat or drink, Est. 4:16; Jonah 3:7.  From this the whole action is called a fast, which imports not a sober use of food—for this we are at all times bound to observe—but a total abstinence, if necessity of nature, through some de­bility and infirmity, doth not require otherwise.  For, in this case, the less duty must yield to the greater —the end of fasting being to help us in prayer, which it doth not when nature faints under it; for the soul cannot fly if the wings of our bodily spirits flag.

           (2.) All costly apparel and ornaments of the body.  Gaudy rich clothes on a fast‑day do no better than a light trimming on a mourning suit: ‘They mourned: and no man did put on him his orna­ments,’ Ex. 33:4.  And this was by God’s own com­mand; ‘for the Lord had said unto Moses, Say unto the children of Israel,’ that they ‘put off their orna­ments,’ ver. 5.  In a word, all carnal mirth, music, per­fumes, and whatever might recreate and delight the senses, are to be forborne upon this extraordinary occasion.  See Dan. 6:18; 10:2, 3.  For, though abstinence from food, with the other severities imposed on the outward man, be not in themselves acts of worship, nor intrinsical to the nature of prayer, yet are they required in the extraordinary performance of this duty by way of adjuvancy to it, and they have a reference to spiritual ends.

           (a) By this abstinence we acknowledge our un­worthiness to enjoy such comforts, and that God may justly take from us what for a time we voluntarily deny ourselves of.

           (b) We express by our outward abstinence and fasting, the strength and vehemency of those inward affections which are to be exerted in extraordinary prayer.  Men use to signify the violent passions of their soul by forbearing the repast and delights of the body.  Is it a passion of grief one is oppressed with? you will see him oft forsake his food.  Thus David: ‘My heart is smitten, and withered like grass; so that I forget to eat my bread,’ Ps. 102:4.  Is it fear that pos­sesseth the heart with the apprehension of some great danger impending and approaching? you will have such a one refuse his wonted repast.  So the mariners did in the sea‑storm, Acts 27.  Is it anger that vexeth a man?  Ahab was deep in his passion upon the denial of Naboth’s vineyard, and he throws himself on his bed and will not eat, I Kings 21.  Is it desire of com­passing any great design that the head and heart is taken up and transported with? such a one will not allow himself time for his meal.  ‘Cursed be the man,’ saith Saul, ‘that eateth any food until evening, that I may be avenged on mine enemies,’ I Sam. 14:24.  We find the smith, in the prophet, so earnest in his idola­trous work, that he pincheth himself with hunger, and he will not eat though his strength faileth, nor drink though he be ready to faint, Isa. 44:12.  Now, in extra­ordinary prayer the Christian is to have all these af­fections in a spiritual and holy manner wound up to the highest key possible.  He is to have a deep sorrow for sin, fear and trembling at the judgments of God feared to come for them; a holy anger and indignation against sin, with a vehement desire to be revenged on it for the dishonour it hath cast upon God; and, in a word, a longing desire to make his peace with God and recover his favour, which sin hath unhappily de­prived him of.  Now, because the excess of natural passions discovers itself this way, even to afflict their very bodies, and makes them deny themselves that which nature most craves, therefore God will have his people in their extraordinary humiliations do the same, that nature may not put grace to shame.

           (c) By this abstinence, especially from food, we tame and subdue our wanton flesh, and so come to have a greater advantage for mortifying those sensual lusts that receive the fuel which feeds and inflames them from the flesh.  A full body is a mellow soil for such lusts to grow rank in.  Cum carne nutriuntur vita carnis—the lusts of the flesh are nourished when the body is pampered.  If the body be kept high, carnal lusts will not easily be kept low.  What else made Paul to beat down his body by fasting and watching, in which he was often, but that he might have the fuller blow at those lusts that received strength from it?  Nostrum est lasciviens jumentum frænis inediæ subjugare, ut sessorem Spiritum sanctum moderato et composito portet incessu (Hieronymus, Epist. 9)—in­deed a pampered horse is most like to cast his rider; and the Holy Spirit, using the body as well as soul in the work, this bridle of fasting is of excellent use to curb it.

           (d) This abstinence from food is required to sharpen our spirits, and enliven the powers of the soul in this duty, which are pressed down and thick­ened, as I may so say, with the charge of the stomach. A full body makes a heavy eye and drowsy spirits; and what can then be expected but yawning prayers, es­pecially when we are to continue longer than ordinary at the work?