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ted from all the worldt. A true Christian doubtless delights in religious fellowship and Christian conversation, and finds much to affect his heart in it; but he also delights at times to retire And this from all mankind, to converse with God in solitude. also has its peculiar advantages for fixing his heart, and engaging his affections. True religion disposes persons to be much alone in solitary places, for holy meditation and prayer. So it wrought in Isaac, Gen. xxiv. 63. And which is much more, so it wrought in Jesus Christ. How often do we read of his retiring into mountains and solitary places, for holy converse with his Father? It is difficult to conceal great affections, but yet gracious affections are of a much more silent and secret nature, than those that are counterfeit. So it is with gracious sorrow of the saints for their own sinst. Thus the future gracious mourning of true penitents, at the beginning of the latter-day glory, is represented as being so secret, as to be hidden from the companions of their bosom; Zech. xii. 12, 13, 14. And the land shall mourn every family apart: the family of the house of David apart, and their wives apart: the family of the house of Nathan apart, and their wives apart: the family of the house of Levi apart, and their wives apart: the family of Shimei apart, and their wives apart: all the families that remain, every family apart, and their wives apart. So it is with their sorrow for the sins of others. The saints' pains and travail for the souls of sinners is chiefly in secret places; Jer. xiii. 17. If ye will not hear it, my soul shall weep in secret places for your pride, and mine eye shall weep sore, and run down with tears, because the Lord's flock is carried away captive. So it is with gracious joys: they are hidden manna, in The Psalmist seems this respect, as well as others, Rev. ii. 17. to speak of his sweetest comforts, as those which he had in secret; Psal. lxiii. 5, 6. My soul shall be satisfied as with marrow

"The Lord is neglected secretly, yet honoured openly; because there is no wind in their chambers to blow their sails; and therefore they shall stand still. Hence many men keep their profession, when they lose their affection. They have by the one a name to live, (and that is enough,) though their hearts be dead. And hence so long as you love and commend them, so long they love you; but if This is the water that turns not, they will forsake you. They were warm only by another's fire, and hence having no principle of life within, soon grow dead.

a Pharisee's mill." Shepard's Parable, Part I. p. 180.
"The hypocrite (says Mr. Flavel) is not for the closet, but the synagogue,
Matth. vi. 5, 6. It is not his meat and drink to retire from the clamour of the
Touchstone of Sincerity, chap. vii. § 2.
world, to enjoy God in secret."
Dr. Ames, in his Cases of Conscience, Lib. III. Chap. v. speaks of it as a thing
by which sincerity may be known; "That persons be obedient in the absence, as
well as in the presence of lookers on; in secret, yea more than in public;" ́al-
ledging Phil. ii. 12. and Matth. vi. 6.

"Their troubles
Mr. Flavel, in reckoning up those things, wherein the sorrow of saints is dis-
tinguished from the sorrow of hypocrites, about their sins, says,
for sin are more private and silent troubles than others are; their sore runs in the
pight." Touchstone of Sincerity, Chap. vi. § 5.

and fatness; and my mouth shall praise thee with joyful lips: when I remember thee upon my bed, and meditate on thee in the nightwatches. Christ calls forth his spouse away from the world into retired places, that he may give her his sweetest love; Cant. vii. 11, 12. Come, my beloved, let us go forth into the field; let us lodge in the villages ;—there will I give thee my loves. The most eminent divine favours which the saints obtained, that we read of in scripture, were in their retirement. The principal manifestations that God made of himself, and his covenant-mercy to Abraham, were when he was alone, apart from his numerous family; as any one will judge that carefully reads his history. Isaac received that special gift of God, Rebekah, who was so great a comfort to him, and by whom he obtained the promised seed, walking alone, meditating in the field. Jacob was retired for secret prayer, when Christ came to him; and he wrestled with him, and obtained the blessing. God revealed himself to Moses in the bush, when he was in a solitary place in the desert, in mount Horeb, Exod. iii. And afterwards, when God shewed him his glory, and he was admitted to the highest degree of communion with God that ever he enjoyed; he was alone, in the same mountain, and continued there forty days and forty nights, and then came down with his face shining. God came to those great prophets, Elijah and Elisha, and conversed freely with them, chiefly in their retirement. Elijah conversed alone with God at mount Sinai, as Moses did. And when Jesus Christ had his greatest prelibation of his future glory, when he was transfigured; it was not when he was with the multitude, or with the twelve disciples, but retired into a solitary place in a mountain, with only three select disciples, whom he charged that they should tell no man, until he was risen from the dead. When the angel Gabriel came to the blessed virgin, and when the Holy Ghost came upon her, and the power of the Highest overshadowed her, she seems to have been alone, in this matter hid from the world; her nearest and dearest earthly friend Joseph, who had betrothed her, knew nothing of the matter. And she that first partook of the joy of Christ's resurrection, was alone with Christ at the sepulchre, John xx. And when the beloved disciple was favoured with those wonderful visions of Christ, and his future dispensations towards the church and the world, he was alone in the isle of Patmos. Not but that we have also instances of great privileges that the saints have received when with others; there is much in Christian conversation, and social and public worship, tending greatly to refresh and rejoice the hearts of the saints. But this is all that I aim at by what has been said, to shew that it is the nature of true grace, however it loves Christian society in its place, in a peculiar manner to delight in retirement, and secret converse with God.

So

that if persons appear greatly engaged in social religion, and but little in the religion of the closet, and are often highly affected when with others, and but little moved when they have none but God and Christ to converse with, it looks very darkly upon their religion.

SECT. XI.

Another great and very distinguishing difference is, that the higher gracious affections are raised, the more is a spiritual appetite and longing of soul after spiritual attainments increased: On the contrary, false affections rest satisfied in themselvest.

The more a true saint loves God with a gracious love, the more he desires to love him, and the more uneasy is he at his want of love to him: the more he hates sin, the more he desires to hate it, and laments that he has so much remaining love to it. The more he mourns for sin, the more he longs to mourn; the more his heart is broken, the more he desires it should be broken. The more he thirsts and longs after God and holiness, the more he longs to long, and breathe out his very soul in longings after God. The kindling and raising of gracious affections is like kindling a flame; the higher it is raised, the more ardent it is; and the more it burns, the more vehemently does it tend and seek to burn. So that the spiritual appetite after holiness, and an increase of holy affections, is much more lively and keen in those that are eminent in holiness, than others; and more when grace and holy affections are in their most lively exercise, than at other times. It is as much the nature of one that is spiritually newborn, to thirst after growth in holiness, as it is the nature of a new-born babe to thirst after the mother's breast; who has the sharpest appetite, when best in health; 1 Pet. ii.2, 3. As new-born babes desire the sincere milk of the word, that ye may grow there

"Truly there is no work of Christ that is right, (says Mr. Shepard,) but it carries the soul to long for more of it." Parable of the Ten Virgins, Part. I. p. 136.

And again, "There is in true grace an infinite circle: a man by thirsting, receives, and receiving, thirsts for more. But hence the Spirit is not poured out abundantly on churches, because men shut it out, by shutting in, and contenting themselves with their common graces and gifts; Matth. vii. 29. Examine if it be not so." Ibid. p. 182.

And in p. 210, he says, "This I say, True grace as it comforts, so it never fills, but puts an edge on the appetite; more of that grace, Lord! Thus Paul, Phil. iii. 13, 14. Thus David, Out of my poverty I have given, &c. 1 Chron. xxix. 3, 17, 18. It is a sure way never to be deceived in lighter strokes of the Spirit, to be thankful for any, but to be content with no measure of it. And this cuts the thread of difference, between a superficial lighter stroke of the Spirit, and that which is sound."

and fatness; and my mouth shall praise thee with joyful lips: when I remember thee upon my bed, and meditate on thee in the nightwatches. Christ calls forth his spouse away from the world into retired places, that he may give her his sweetest love; Cant. vii. 11, 12. Come, my beloved, let us go forth into the field; let us lodge in the villages ;—there will I give thee my loves. The most eminent divine favours which the saints obtained, that we read of in scripture, were in their retirement. The principal manifestations that God made of himself, and his covenant-mercy to Abraham, were when he was alone, apart from his numerous family; as any one will judge that carefully reads his history. Isaac received that special gift of God, Rebekah, who was so great a comfort to him, and by whom he obtained the promised seed, walking alone, meditating in the field. Jacob was retired for secret prayer, when Christ came to him; and he wrestled with him, and obtained the blessing. God revealed himself to Moses in the bush, when he was in a solitary place in the desert, in mount Horeb, Exod. iii. And afterwards, when God shewed him his glory, and he was admitted to the highest degree of communion with God that ever he enjoyed; he was alone, in the same mountain, and continued there forty days and forty nights, and then came down with his face shining. God came to those great prophets, Elijah and Elisha, and conversed freely with them, chiefly in their retirement. Elijah conversed alone with God at mount Sinai, as Moses did. And when Jesus Christ had his greatest prelibation of his future glory, when he was transfigured; it was not when he was with the multitude, or with the twelve disciples, but retired into a solitary place in a mountain, with only three select disciples, whom he charged that they should tell no man, until he was risen from the dead. When the angel Gabriel came to the blessed virgin, and when the Holy Ghost came upon her, and the power of the Highest overshadowed her, she seems to have been alone, in this matter hid from the world; her nearest and dearest earthly friend Joseph, who had betrothed her, knew nothing of the matter. And she that first partook of the joy of Christ's resurrection, was alone with Christ at the sepulchre, John xx. And when the beloved disciple was favoured with those wonderful visions of Christ, and his future dispensations towards the church and the world, he was alone in the isle of Patmos. Not but that we have also instances of great privileges that the saints have received when with others; there is much in Christian conversation, and social and public worship, tending greatly to refresh and rejoice the hearts of the saints. But this is all that I aim at by what has been said, to shew that it is the nature of true grace, however it loves Christian society in its place, in a peculiar manner to delight in retirement, and secret converse with God.

So

that if persons appear greatly engaged in social religion, and but little in the religion of the closet, and are often highly affected when with others, and but little moved when they have none but God and Christ to converse with, it looks very darkly upon their religion.

SECT. XI.

Another great and very distinguishing difference is, that the higher gracious affections are raised, the more is a spiritual appetite and longing of soul after spiritual attainments increased: On the contrary, false affections rest satisfied in themselves†.

The more a true saint loves God with a gracious love, the more he desires to love him, and the more uneasy is he at his want of love to him: the more he hates sin, the more he desires to hate it, and laments that he has so much remaining love to it. The more he mourns for sin, the more he longs to mourn; the more his heart is broken, the more he desires it should be broken. The more he thirsts and longs after God and holiness, the more he longs to long, and breathe out his very soul in longings after God. The kindling and raising of gracious affections is like kindling a flame; the higher it is raised, the more ardent it is; and the more it burns, the more vehemently does it tend and seek to burn. So that the spiritual appetite after holiness, and an increase of holy affections, is much more lively and keen in those that are eminent in holiness, than others; and more when grace and holy affections are in their most lively exercise, than at other times. It is as much the nature of one that is spiritually newborn, to thirst after growth in holiness, as it is the nature of a new-born babe to thirst after the mother's breast; who has the sharpest appetite, when best in health; 1 Pet. ii.2, 3. As new-born babes desire the sincere milk of the word, that ye may grow there

"Truly there is no work of Christ that is right, (says Mr. Shepard,) but it carries the soul to long for more of it." Parable of the Ten Virgins, Part. I. p. 136.

And again," There is in true grace an infinite circle: a man by thirsting, receives, and receiving, thirsts for more. But hence the Spirit is not poured out abundantly on churches, because men shut it out, by shutting in, and contenting themselves with their common graces and gifts; Matth. vii. 29. Examine if it be not so." Ibid. p. 182.

18.

And in p. 210, he says, "This I say, True grace as it comforts, so it never fills, but puts an edge on the appetite; more of that grace, Lord! Thus Paul, Phìl. iii. 13, 14. Thus David, Out of my poverty I have given, &c. 1 Chron. xxix. 3, 17, It is a sure way never to be deceived in lighter strokes of the Spirit, to be thankful for any, but to be content with no measure of it. And this cuts the thread of difference, between a superficial lighter stroke of the Spirit, and that which is sound."

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