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position to private prayer. A total indisposition is, when a man hath no mind, no will, no delight at all for private prayer, which proves a man very wicked.

A partial indisposition is, when a man hath some will to private prayer, though not such a will as once he had; and some affections to private prayer, though not such warm and burning affections as once he had. Now if your indisposition to private prayer be total, then you must wait upon the Lord in his appointments, for a changed nature, and for union with Christ; but if your indisposition to private prayer be only partial, then the Lord will certainly pardon it, and in the very use of holy means in time remove it.

But, 3. and lastly, there is a transient or occasional indisposition to private prayer; and there is a customary, constant, or permanent indisposition to private prayer. Now a transient or occasional indisposition to that which is good may be found in the best of saints, as you may see in Moses, Exod. iv, 10-14. in Jeremiah, Jer. i. 5-19, and chap xx. 9. in Jonah chap. i. and David, Psal. xxxix. 2, 3. Now if this be the indisposition that thou art under, then thou mayest be confident that it will certainly work off by degrees, as theirs did that I have last cited. But then there is a customary, a constant or permanent indisposition to private prayer, and to all other holy duties of religion. Now if this be the indisposition thou art under, then I may safely conclude, that thou art in the very gall of bitterness, and in the bond of iniquity, and thy work lies, not in complaining of thy indisposition, but in repenting and believing, and in labouring for a change of thy heart and state, for till thy

heart, thy state be changed, thou wilt remain for ever indisposed, both to closet prayer, and to all other duties of religion and godliness. To see a sinner sailing to destruction with wind and tide on his side, to alter his course and tack about for heaven; to see the earthly man become heavenly, the carnal become spiritual, the proud man become humble, the vain man become serious; to see a sinner move contrary to himself in the ways of Christ and holiness, is as strange as to see the earth fly upward, or the bowl run contrary to its own bias; and yet, a divine power of God upon the soul can effect it, and this must be effected before the sinner will be graciously inclined, and sincerely disposed to closet prayer. And let thus much suffice by way of answer to this objection also.

Now for the better management of this great duty, viz. Closet prayer, I beseech you to take my advice and counsel in these following particulars.

1. Be frequent in closet prayer, and not now and then only. He will never make any earnings that is not frequent in closet prayer. Now that this counsel may stick, consider,

Other eminent servants of the Lord have been frequent in this blessed work. Nehem. i. 6. "Let thine ear now be attentive, and thine eyes open, that thou may hear the prayer of thy servant, which I pray before thee day and night." So Daniel, he kneeled up. on his knees three times a day and prayed, and gave thanks before his God, as he did afore time. So David. "My voice shalt thou hear in the morning, and in the evening will I direct my prayer unto thee, and will look up." So Psal. lxxxviii. 13. "But un

to thee have I cried, O Lord, and in the morning shall my prayer prevent thee." So Psal. cxix. 147. "I prevented the dawning of the morning, and cried unto the Lord." So Psal. Iv. 17. "Evening and morning, and at noon, will I pray and cry aloud." Yea, he was Vir orationis for his frequency in it. Psal. cix. 4. "For my love they are my adversaries : But I give myself unto prayer." Or as the Hebrew may be read, But I am a man of prayer.

Of Carolus Magnus it was said, (Carolus plus cum Deo quam hominibus loquiur) that he spake more with God than with men.

2. Consider the blessed scripture doth not only enjoin this duty, but it requires frequency in it also. Luke xviii. 1. 1. Thess. v. 17. Col. iv. 2. In the former part of this discourse, I have dwelt upon these scriptures; and therefore the bare citing of them must now suffice.

3. Christ was frequent in private prayer, as you may easily see by comparing these scriptures together, Mark i. 35. Mat. xiv. 23. Luke xxii. 39. John xviii. 2. In my second argument for private prayer, you may see these scriptures opened and amplified. But,

4. Consider that you have the examples of the very worst of men in this case. Papists are frequent in their private devotions. And the Mahometans, what occasion soever they have, either by profit or pleasure to divert them, will yet pray five times every day. Yea, the very Heathens sacrificed to Herculus mornand evening upon the great altar at Rome. Now shall blind nature do more than grace? Put,

5. Consider, you cannot have too frequent commu. nion with God, or too frequent intercourse with Jesus : you cannot have your hearts too frequently filled with joys unspeakable and full of glery, and with that peace that passes understanding; you cannot have heaven too frequently brought down into your hearts, or your hearts too frequently carried up to heaven, and therefore you cannot be too frequent in closet prayer. But,

6. Consider, that you are under frequent wants, and frequent sins, frequent snares, frequent temptations, frequent allurements, frequent trials, frequent cares, frequent fears, and frequent favours: and therefore, you had need be frequent with God in your closets. But,

7. Consider, you are the favourites of heaven, you are greatly beloved and highly honoured, you are exceedingly esteemed and valued in the court of the Most High; and remember that the petitions of many weak and benighted christians, of many tempted and staggering christians, of many doubting, be wildered, and fainting christians, are put into your hands, for a quick and speedy dispatch to the throne of grace; so that you had need be frequent in your closets, and improve your interest in heaven, or. else many of these poor hearts may be wronged, betrayed, and prejudiced by your neglect. Such as are favourites in princes' courts, if they are active, diligent, careful and watchful, they may do much good for others, they may come as often as they please into the prince's presence, and with queen Esther, have (for asking) what they please, both for themselves

and others, Est. vii. O! what a world of good may such do for others, that are God's favourites, if they would be but frequent with God in their closets.

O Sirs, If you have not that love, that regard, that pity, that compassion to your own souls, as you should have; let not others suffer by your neglect of private prayer! O let not Zion or any particular saints suffer by your being found seldom in your closets.

Certainly, It might have gone better with the churches of Christ, with the concern of Christ, and many of his poor people, if christians had been more frequent with God in their closets. But

8. and lastly, Consider, that this liberty to approach nigh to God in your Closets, cost Christ his dearest blood, Ephes. ii. 12. Heb. x. 20. Now he that is not frequent with God in his closet, tells all about him, that he sets no great value upon that liberty, that Christ hath purchased with his blood. The incomparable, the unparallel'd price which Christ hath paid upon the Cross (above sixteen hundred years ago) that we might have liberty and free access to his Father in our closets, argues very strongly, yea irrefragably, the superlative excellency of that liberty. O therefore let us improve to purpose this blessed purchase of our Lord Jesus, by being frequent with God in our closets. 'Tis disputed by some, whether one drop of Christ's blood was sufficient for the pardon of our sins, and redemption of our souls. My intention is not to dispute, but to offer a few things to your Consideration.

1. It must be granted, that by reason of the hypostatical union, a drop of Christ's blood was of inestim

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