rience, and gifts do not pledge the existence of grace. John does not say, we know that we have passed from death to life because we can prophesy or speak with new tongues, but "because we love the brethren.”

When, however, we speak of this confidence, a little explanatory caution may be necessary. People often call it, the full assurance of faith. This is indeed a scriptural expression, but it occurs only once; and then it is used to denote, not a certainty of appropriation and experience, but a full persuasion of our being allowed, by the new and living way which he has consecrated, to enter the presence of God in prayer, and partake of all the blessings of his salvation. There is, therefore, an expression we prefer to this-it is "the full assurance of hope." Our present confidence is the confidence of hope, and of hope only. This hope may be considered in a state of conflict with doubts and fears; or in a state of victory and triumph over them: in the one case, there will be anxiety and uneasiness; in the other, joy and repose; but the degree does not alter the nature of the thing itself.

On what, then, is this confidence founded? Dreams? Visions? Voices in the air? Sudden impulses? Passages or promises accidentally presented on opening the Bible? and applied, regardless of the connection from which they are taken, or the characters of those by whom they are adopted? On what strange, what dubious, what unauthorized evidences, do some rest their eternal hope! "To the law and to the testimony. If they speak not according to this word, it is because there is no light in them."

Thus it is said, Cromwell having asked a minister, "What was the lowest evidence of regeneration," said, on receiving an answer, "Then I am safe." And yet there are moments of gloom and depression, in which the question must be-not have I much grace? but have I any? When the house is on fire, the tradesman does not think of taking stock; his only concern then is to save.

It is a good evidence in your favor, if you value the thing; and while the multitude ask, "Who will show us any good?" can say-One good only can serve my purpose; and the language of the Apostle, and of the martyr, is not too strong for me"None but Christ, none but Christ!" "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death." "Blessed are they that hunger and thirst after righteousness; for they shall be filled."

It is a token for good, when you feel much concern and anxiety about this state. It has been said, that it is easy to believe what we wish; but Paley remarks that the experience of every man gives the lie to this maxim. We all know, that in proportion as we attach moment to a thing, and find our happiness involved in it, we find it hard to persuade ourselves that we have a firm hold of it; we are alive and awake to every supposition of uncertainty; we still want stronger proof and confirmation. Does the miser feel it easy to believe that his money, the god of his idolatry, is safe? A mother hears that the vessel is wrecked on a foreign shore, but that her son is rescued from the deep. There is nothing in the world she so much desires to be true: yet is it easy for her to banish her solicitude and doubt? She will peruse every document; and examine every witness; and scarcely be able to think he is living, till she presses him in her arms. Now we may reason from the less to the greater. A man who feels the infinite importance attached to the soul and eternity, will always find it difficult to consider himself a child of God, and an heir of glory; and will never cease saying, "Give me a token for good, that I may rejoice in thee. Say unto my soul, I am thy salvation." Smoke is not fire, yet there is no smoke where there is no firedoubts and fears are not faith, but they are gender

All the errors, however, in judging ourselves, are not on one side. There are mistakes on the right hand as well as on the left: and though they are not so dangerous, they may be distressing and even injurious; and therefore we must guard against them. In deciding your condition, you should not make the experience of others too much the standard of your judgment; for though, as in water, face answereth to face, so the heart of man to man; yet, along with a general conformity, there is frequently much difference, especially in the degree and duration of those spiritual exercises which commonly precede the joy of God's salvation, and attend the part of divine doctrine that first seizes oured by it.

attention.

Neither should you be too minute in your inquiries. The blind man, who was not able to answer every question pertaining to his case, could yet say, "One thing I know: whereas I was blind, now I see." A man may be sure of his natural life, though he knows not when it commenced; and be actually possessed the boon, long before he was able to prove it to himself, though he always evinced it to others. What we have to look after should be influences and effects; and these may be undeniable, without the knowledge of the time, the means, and the manner of their production. A slow and gradual operation is less striking than a sudden and instantaneous; but the increase of the corn sown, is as real, and as divine too, as the multiplication of the barley loaves, in the gospel.

They who are united to Christ are characterized by the change which they have experienced. This change is not only real, but entire-entire, not in the degree, but extent. It is complete in nothing; but it is begun in all the Christian's views, and sentiments, and dispositions, and dependence, and taste, and motives, and pursuits. Hence, says the Apostle, "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.'

They are also distinguished by the principle which governs them. Hence we read, "They that are in Christ Jesus walk not after the flesh, but after the Spirit." The former will excite as well as the latter; but they do not yield to it: and his servants ye are, whom ye obey. The one is opposed, the other is encouraged. The one enters into the mind When we are deciding our Christian state, we by fraud or force like a robber, producing alarm should not try ourselves by attainments. The real- and misery, and allowing of no peace till he is exity of divine grace is one thing; the degree is an-pelled. The other is invited; and when he comes, other. We may be of the same species with a fellow-creature, though not of the same stature: and though not equally advancing, we may be in the same way. This I know is liable to some abuse; and we are always afraid, when we thus speak, lest people should avail themselves of it, "to settle," as the Scripture has it, "upon their lees;" or in other words, to be content with a hope of their safety, while they are careless of religious progression.

is welcomed and entertained as a friend. "They that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh, cannot please God. But ye are not in the flesh, but in the Spirit,

I. TO PLACE.

II. TIME.

III. ENGAGEMENT.
IV MOTIVES.

I. With regard to PLACE.

Our Saviour says, "Enter into thy closet." The word signifies any retired apartment; and some imagine that he employs a term of such latitude, that we might have no excuse for omission, if we are unfurnished with a place appropriated more expressly to pious use.

The subjects of divine grace, therefore, are the most interesting characters in our world. Many, indeed, neglect and despise them; but there is one class of persons, always dear to a minister of Christ, who feel them the most powerfully attractive. They are those who, roused to a sense of their danger, are exclaiming, "What must I do to be saved?"who, longing to return to him from whom they have revolted, are inquiring, "How shall I come The connection requires this extension of meanbefore the Lord, and bow before the High God?"-ing. Our Lord applies the word "closet" obviously who, bound for the glory to be revealed, are "ask- in opposition to the "corner of the street;" and in ing their way to Zion, with their faces thitherward." distinction from the openness of the "synagogue," If you are going a journey of great difficulty, and where persons could be "seen of men," and for yet of unspeakable importance, and you were in which purpose these situations were chosen by the company with a multitude of individuals, he amongst Pharisees. But He would have his disciples to them all who had travelled the road himself, would avoid all appearance of ostentation; and perform be the man of your preference; and you would en- their devotions where they would be concealed, undeavor to get near and converse with him. To a less from a witness in heaven. Yet if the end, which suffering patient, the most engaging person he could is privacy, can be answered, the place would be inmeet with, next to the physician-for none would different. bear a comparison with him-would be the man who had himself labored under the same complaint, and could tell of the manner in which the remedy is applied; and whose own recovery would be a living Voucher not only of its safety, but of its efficacy and

uccess.

In a series of discourses, to bring the CHRISTIAN before you, for your admiring and practical contemplation, last Lord's Day we viewed him IN CHRIST: We are this morning to consider him

IN THE CLOSET.

"Where'er we seek him he is found; And every place is holy ground." "I will that men pray every where," says the Apostle, "lifting up holy hands, without wrath, and doubting." God said to Ezekiel, "Go forth into the plain, and there I will talk with thee." Isaac made a closet of the field. Daniel of the river-side, as well as of his chamber. Nathaniel, of the fig-tree. Peter, of the house-top.

A variety here must be admitted, or the duty canWonder not, my brethren, that we bring forward bers are there who are unable to command a connot be performed by many at all. For what numthis view of the Christian so early. By this he is venient room for religious engagement. This is a distinguished from the commencement of his religious concern. He soon turns aside from the vile and trying case: and especially to those who have been accustomed to enjoy such an advantage. The the vain, and bewails himself alone. They cannot enter into his feelings now. They know nothing of preacher knew a pious female, who had been rea broken heart and a contrite spirit, unless as a sub-hired and contracted apartment; yet nothing in the duced from a mansion, and compelled to occupy a jeet of wonder or contempt. He feels his sin to be humiliating and distressing change seemed to afa burden too heavy for him to bear, and longs for fect her, but her want now of a place of seclusion, ease; but the "wide world" cannot relieve him, in which to indulge her private devotion. For the cannot sympathise with him, cannot direct him to "peculiar people," even in common circumstances "the rest and the refreshing." All great sorrow fail not to give proof of their distinction: "They seeks solitude and secrecy : "He sitteth alone, and that are after the flesh, do mind the things of the keepeth silence, because he hath borne it upon him; flesh; but they that are after the Spirit, the things he putteth his mouth in the dust, if so be there may of the Spirit." If, my Christian friends, you have be hope." Did ever language describe the expe- the privilege of accommodation, be grateful for it, rience of the penitent so beautifully, so feelingly, as and use it well: and if you have not, remember the words of our heavenly bard? your Heavenly Father knoweth it, and that where "there is first a willing mind, a man is accepted according to what he hath, and not according to what he hath not." Be as retired as you can, since you cannot be so retired as you would; and if your circumstances will not allow of your being hid, and some of your family must witness your exercises, be not afraid of opposing the Saviour's pleasure. Though you are seen of men, you are not seeking to be seen by them.

"I was a stricken deer, that left the herd

Long since. With many an arrow deep infix'd
My panting side was charged, when I withdrew
To seek a tranquil death in distant shades.
There was I found by one, who had himself
Been hurt by the archers. In his side he bore,
And in his hands and feet, the cruel scars.
With gentle force soliciting the darts,

He drew them forth, and healed, and bade me live.
Since then-

With few associates, and not wishing more,
Here much I ruminate, as much I may,
With other views of men and manners now
Than once; and others of a life to come."
Yes, his chief business now is with God; and this
Is not to be managed in a crowd; and as this busi-
ness continues and increases through life, abstrac-
tion and retirement will always be desirable, always
necessary. His religion cannot flourish-cannot
live without it.

It is possible to retire mentally, even in company; and many an act of devotion is performed by the Christian without the formality of the exercise, when he is busied in his ordinary concerns. Nehemiah worshipped secretly, without retirement; and, while, as a cup-bearer, he was performing his office in attending on the king, "prayed to the God of heaven."

The Jews had their Proseuchæ, oratories, or praying-houses, in secluded situations, by streams of water, and in woods, and on the sides of moun

tains.

in these green pastures, and feeding beside these still waters. But self-indulgence, even when the enjoyment is religious-must yield to the will of his Heavenly Father, as soon as it is known. Retirement, however, should be frequent. Yet, if you ask how frequent? I do not pretend absolutely to determine. The Scripture does not decide: it was needless to decide-as needless as the prescribing how often you should eat and drink. Your wants will regulate the one; and your love will regulate the other. Love is the Christian's grand principle; and love does not require to be bound; it is ingenuous; it is urgent; it is contriving; and will get, with all possible expedition, to its object. Besides, no rule can be laid down that will apply equally to all. There is a great difference in our conditions, and our callings. At differour duties. Thus good people formerly spent much more time alone, than the peculiarities of the day in which we live, will allow us. It does not follow that they had more piety than Christians now: their religion was more compressed, and flowed in a deeper channel; but that of modern Christians, though shallower, is more diffusive and rapid. They had not those openings for activities abroad-those calls to extensive and manifold beneficence and exertions, which the followers of Christ now have. These, therefore, cannot gratify themselves by spending hours together in their loved seclusion. They hear a thousand voices crying, "Come, and help us." They see that "the fields are already white unto harvest:" they know that "the harvest is great;" that "the laborers are few;" that the season is short; that the weather is uncertain; and the consequences of negligence, not only incalculable, but remediless.

The Scripture more than once refers to himself away from the delights of solitude, to ensuch places. In one of these it is probable our Sa-gage in services, far less pleasing, than lying down viour passed the night he spent in devotion; and in one of these Paul seems to have addressed his hearers in the vicinage of Philippi. They were a pleasing and a wise provision; as persons could here indulge themselves in private devotion whenever they were prompted by disposition and opportunity; and especially those who had scarcely any other sacred retreat. We have not such accommodations: but Nature itself, during a large portion of the year, affords us advantages; and it is wonderful that persons do not oftener avail themselves of these interesting spots of retirement. We have known some who, whenever the season and the weather allowed, retired thus, to perform their morning and evening devotions. Instead of their minds being diverted, and their thoughts dissipated, by the scenery, the works of God refreshed and impressed them, and furnished them with excite-ent periods too, the Providence of God may vary ments and assistance. And there are those now living, who, if ever they feel devout, feel it in a garden, or a field, or a meadow. The bubbling spring; the apple-tree among the trees of the wood; the rose of Sharon; the lily of the valley; the purple rising and the golden setting of the sun; aid their communion with him who is all in all. The sowing of the grain; the blade; the ear; the full corn in the ear; the mower filling his hand, and the binder of sheaves his bosom; the husbandman and the gleaner-all these teach them to think and feel devoutly. They love the creatures of their God, and feel them their friends; and while the herd grazes at their feet, and the sheep repose at their side, and the lambs sport in sight, a voice seems to say, "Thou shalt be in league with the stones of the field; and the beasts of the field shall be at peace with thee." They hear God in the breeze; they sing his praise in the note of the bird; they make every scene a book; every object a preacher; every place a temple.

We only add, what an advantage is the omnipresence of devotion, in that solitude which is not chosen, but brought upon us by the necessity of circumstances; when lover and friend are put far from us by death, and the heart within us is desolate; when travelling, and we droop in the loneliness that is felt in the midst of strangers; when by distance or condition, our connections are beyond our reach, and we are inaccessible to them. Ah! says Jonah, in the midst of the sea, "I will look again towards thy holy temple." "From the ends of the earth," says David, "will I cry unto thee, when my heart is overwhelmed." Cowper has not overlooked this consolation, in the language he has put into the mouth of the lonely islander

"But the sea-fowl is gone to her nest, The beast is laid down in his lair; E'en here is a season of rest,

And I to my cabin repair. "There's mercy in every place,

And mercy, encouraging thought! Gives every affliction a grace,

And reconciles man to his lot."

Christians, however, should get as much leisure for the closet, as they are able. And in order to this, they should guard against the waste of time; they should economize time; they should redeem time from indecision and trifling, and especially from the vile and wretched consumptions of unnecessary sleep. David mentions three times a day; "Evening and morning, and at noon will I pray, and cry aloud." Daniel observed the same rule: "He went into his house; and his windows being opened in his chamber towards Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime." This was a custom much recommended, and observed by many of our forefathers; they thought, and they wisely thought, that a few moments of retirement in the middle of the day, as well as morning and evening, tended to check temptation and vanity, and to keep the mind in the things of God. But twice a day, at least, the Christian will withdraw. Less than this will not surely keep us "in the fear of the Lord all the day along" -and for this, the morning and evening will be deemed the most suitable periods. Under the law, a lamb was offered every morning and every evening. How much is there in each of these returning seasons to excite and to impress! "It is a good thing," says the Psalmist, "to give thanks unto the Lord, and to sing praises unto thy name, O Most High. To show forth thy loving kindness in the morning, and thy faithfulness every night."

As to the particular hour, this must be a matter of discretion: only it should be as early as possible both in the morning and evening, to avoid disturbance in the one, and drowsiness in the other. I will put amusements out of the question. But if you return late from visiting, it is better to retire even late than not at all. Yet in many of these cases

would it not be preferable to retire a few moments before you go? Would you be less prepared for company? Would you be less safe? Would you be less edifying?

What may be done at any time, is often done at no time: and while we have no plan or purpose, we are open to every casualty that may seize us, and turn us aside. It is therefore necessary to have appointed seasons for retirement; and desirable to adhere to them as invariably as we can.

There are also occasional and extraordinary calls to private devotion, when more than usual time should be allowed, that the mind may be affected with the event, and obtain the peculiar assistance the case requires. I should have a poor opinion of that Christian, who would not employ more than common retirement, when going to change his residence, his calling, his condition in life; or to take any important step, the consequences of which may affect not only his comfort, but his conduct and character for ever. When Jacob was going to meet his exasperated brother Esau, who was coming against him with four hundred men, he was found alone wrestling with the angel. When our Saviour was going to ordain his twelve Apostles, the day following, "He went out into a mountain to pray; and continued all night in prayer to God." And when his hour of suffering was drawing near, we find him in the Garden of Gethsemane, and retiring three times even from his selected disciples, and praying. Let us,

is better to peruse a paragraph with attention and reflection, than carelessly and without observation, to run over several chapters.-For,

Secondly, He is engaged in Meditation. And, my brethren, it is desirable that you should employ your own powers; for you will be more affected and benefited by the efforts of your own minds, than by the thoughts of others. The faculty will be improved and increased by exercise; and cannot be acquired without it, any more than a man can learn to swim by never entering the water. And surely you cannot be at a loss for subjects. If your reading does not supply you immediately with materials, there are the seasons of the year, the state of the world, the condition of your family, your own individual circumstances, temporal and spiritual. Two subjects are always at hand-your own depravity and unworthiness, of which fresh proof is given every day and every hour; and the "love of Christ, which passeth knowledge." In his sufferings and glory, the angels always find enough to attract and engage their profoundest thoughts; and shall these be less interesting to you,-to whom they are not only true, but important; not only wonderful, but infinitely necessary? They are all your salvation; let them be all your desire: and say, with David, "My meditation of him shall be sweet."-" My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips, when I remember thee upon my bed, and meditate on thee in the night watches."how great is the sum of them! If I should count "How precious are thy thoughts unto me, O God! them, they are more in number than the sand. Many retire. But the tradesman retires to cast When I awake, I am still with thee." Whatever up his accounts, and to plan his schemes; the the subject of your meditation may be, content not statesman, to enjoy his relaxations and ease; the yourselves with considering it generally and abphilosopher, to pursue his theories and experiments;stractedly; but take some particular view of it, and the poet, to rove among the aspects of nature, or to bring it home to yourselves. "Is the Lord thy porlose himself in creations of his own-and perhaps tion, O my soul? Dost thou hope in him? Art God is not in all their thoughts. So far from in- thou an heir of this promise? Dost thou stand in viting Him into their solitude, when they appre- the way of this threatening? Art thou living in hend his approach, they repel the impertinent in- the performance or neglect of this duty? Say not, truder; and say unto God," Depart from us; we and what shall this man do?' but, Lord, what desire not the knowledge of thy ways." But we wilt thou have me to do?" are speaking of religious retirement. The Christian withdraws for three purposes.

III. Consider this retirement with regard to its

ENGAGEMENTS.

First, He is engaged in reading. This enlarges his views, and impresses his mind, and furnishes him with aids to devotion. But what does he peruse? Principally the Scriptures. I say principally, because other books may be occasionally read to advantage, and we have a plenitude of excellent works for the closet. Yet I confess, the Scriptures alone appear to be the best reading in retirement, especially for the poor, and those who have little leisure. They are the fountain; other books are streams; and streams are seldom entirely free from something of the quality of the soil through which they flow. Who would not draw the water of life for himself from the spring-head! The Scriptures come immediately from God and lead immediately to him! There is a boundless variety and fulness in them. They are always new. They entertain, while they teach; and profit, while they please. There is always something in them that bears upon own character and condition, however peculiar it may be. "They are profitable for doctrine, for reproof, for correction, and for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works." I would recommend, generally, a regular reading of the sacred volume: for every work of God is pure: and whatsoever things were written aforetime, were written for our learning; that we, through patience and comfort of the Scripture, might have hope. But "let him that readeth understand." It

27*

Thirdly, He is employed there in Prayer. This is the special design of it. This is what our Saviour here enjoins: "Enter into thy closet; and when thou hast shut thy door, Pray." If ever you are at a loss to meditate, surely you can never be at a loss to pray! How numberless are your wants! How much have you to implore for yourselves and others! How much to confess at the foot of the Cross! How much to call forth your thanksgivings and praise! And all this is included in Prayer.

And the manner need not discourage you. For here the excellency does not consist in the mode of expression-the desire is all in all. "The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise." Even words are not necessary here. God reads deep meaning in the tear; and hears heavenly eloquence in the sighs of those that seek him: and often the most acceptable and successful intercession is made "with groanings which cannot be uttered."

These are the engagements of the Christian in his retired moments. But it is not necessary that he should perform all these exercises always; though it is very desirable that they should be all included; or that he should observe them precisely in the order we have stated them. They may, sometimes, alternately precede each other; and they may sometimes be intermingled. We have an instance of the blending together of these exercises in the retirement of David, with the recital of which we shall conclude this division of our discourse. For, as soon as Nathan had waited upon him, and had de

VOL. III.