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.

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 On what, then, is this confidence founded? lie to this maxim. We all know, that in proportion Dreams? Visions? Voices in the air? Sudden as we attach moment to a thing, and find our hapimpulses? Passages or promises accidentally pre-piness involved in it, we find it hard to persuade sented on opening the Bible? and applied, regard- ourselves that we have a firm hold of it; we are less 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."

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.

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.'

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 he 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 mul-ye are, whom ye obey. The one is opposed, the tiplication of the barley loaves, in the gospel.

When we are deciding our Christian state, we should not try ourselves by attainments. The reality of divine grace is one thing; the degree is another. 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.

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

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other is encouraged. The one enters into the mind by fraud or force like a robber, producing alarm and misery, and allowing of no peace till he is expelled. The other is invited; and when he comes, 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,

if the Spirit of God dwell in you. Now if any man have not the Spirit of God, he is none of his."

And this leads us to remark, that all they who are in him resemble him. "He that saith he dwelleth in him ought himself also to walk, even as he walked." Not only gratitude and consistency require this, but evidence. "If," says the holy Saviour, "I wash thee not, thou hast no part with me. There must be likeness in order to fellowship. "For what fellowship hath righteousness with unrighteousness, and what communion hath light with darkness? Or what concord hath Christ with Belial?" Christ and Christians are not like Nebuchadnezzar's statue: the head of which was of gold, while the subordinate parts were of inferior metal, down to the feet which were partly iron and partly clay. "He that sanctifieth, and they who are sanctified, are all of one." He is a partaker of their nature; and they are the partakers of his. They are not of the world even as he is not of the world. They have the same mind which was also in Christ Jesus: a sameness of sentiment and feeling; a oneness of heart and soul-" he that is joined to the Lord, is one spirit."

concern. You cannot be happy too soon; and while you hesitate and linger, the opportunity may be irrecoverably lost. Therefore, "Seek ye the Lord while he may be found; and call upon him while he is near." And for your encouragement, be persuaded that you will not, cannot seek him in vain. All things are now ready. Rise, he calleth theeand says, "Him that cometh unto me, I will in no wise cast out."

How ought we to conduct ourselves towards those that are in Christ? Surely, if they have little of earthly distinction, they should be judged of by their treasure in heaven. Whatever they are in themselves, their destination, their rank, their relation, should ensure them respect. They are to be valued for his sake with whom they are one; and shall be one for ever. In consequence of this union, if we slight and injure them, he feels it as if done to himself: "He that touches them, touches the apple of his eye." In the same way, he regards our attentions and kindnesses to them, as if they were favors conferred upon himself: "Inasmuch as ye did it unto one of the least of these my brethren, ye did it unto me."

Finally. How ought they that are in Christ to Men and brethren-Are you in Christ? conduct themselves? How cheerfully, how gratePerhaps you have never yet asked yourselves fully ought you to feel! Once far off, and now this question. You have been careful of your pro- nigh! Once strangers and enemies, and now felperty; and every legal doubt has led you to call low-citizens with the saints, and of the household in the lawyer. You have been anxious for your of God! Once having nothing, and now possesscharacter, and every whisper of slander has led ing all things! You have had much forgiven-you you to vindicate your reputation. You have been should love much. He has done great things for all alive to your health, and every symptom of dis-you-you should largely inquire what you can de ease has instantly led you to consult the physician. for him; and, "by the mercies of God, present your But to this very hour-and you know it-to this body a living sacrifice, holy and acceptable, which very hour-never once in your lives have you re- is your reasonable service." O you who live by tired, and seriously asked yourselves-Am I in this Saviour, make him known. Recommend him. Christ? And yet you acknowledge that your eter- Begin with your own family. You are concerned nal happiness depends upon it, and that this life to provide for your children. But how is your love is your only opportunity to attain it, and that this operating? Is it not in laying up for them treaseason is not only short but uncertain, and that sure on earth? or seeking great things for them in "in such an hour as ye think not, the Son of Man the world? It would be infinitely better to leave cometh!" Yet you call yourselves rational crea- them in Christ, than to leave them with thousands tures! Yet you allow that "a prudent man fore- of gold and silver; or to leave them with kings seeth the evil, and hideth himself; but the simple upon the throne. Forget not your friends and your pass on and are punished!" neighbors. Hold forth the Word of Life impressively and invitingly to all around you. Teach transgressors his ways, and let sinners be converted unto him. What says the poet ?

My dear hearers-You admire one and another of your fellow-creatures, and think how happy you should feel if you could make their advantages your own. And what are these advantages? Are they not things that perish in the using? that afford no satisfaction in the enjoyment? that profit not in the day of wrath? that cannot deliver from death? And are these the things for which you envv men of the world, who have their portion in this life? Is it not time, especially for some of you, to grow wiser; and to form your estimates by the judgment of God which is always according to truth! "Search the Scriptures." There you will find that they, and they alone, are wise, and safe, and happy, who can say, to "the praise of the glory of his grace, we know that the Son of God is come, and hath given us an understanding, that we may know him that is true and we are in him that is true; even in his Son, Jesus Christ. This is the true God, and eternal life." Envy these-not by grudging them their blessedness, but by longing for a participation of it; and praying with one, who though a king himself, yet overlooking all his earthly advantages, kneeled and said, "Remember me, O Lord, with the favor thou bearest unto thy people: Oh, visit me with thy salvation; that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, and glory with thine inheritance."

Let this be your concern-let it be your supreme concern-Seek ye first the kingdom of God, and his righteousness." And let it be your immediate

"O'tis a Godlike privilege to save; And he that scorns it is himself a slave. Inform the mind: one beam of heavenly day Will heal the heart, and melt his chains away." What says the Apostle? "If a man err from the truth, and one convert him, let him know that he which converteth a sinner from the error of his ways, shall save a soul from death, and shall hide a multitude of sins." Amen.

LECTURE II.

THE CHRISTIAN, IN THE CLOSET. "Enter into thy closet."-Matthew vi. 6. THE Curiosity and attention of men are awakened by very different excitements, according to their temper, and education, and habits in life; and what is despised by some as worthless, is studied by others with peculiar delight.

But there is really a gradation in the value of objects themselves. The works of art display great skill and ingenuity; but the productions of nature are much more deserving of our inspection; witness the remark of our Saviour concerning the lilies of the field-"Solomon in all his glory was not arrayed like one of these." But the operations of

grace far surpass the results of nature: for they regard the soul and eternity, and display more of the perfections of Deity. Therefore, says David, "Thou hast magnified thy word above all thy name."Therefore, he himself says, "Behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind."

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 before the Lord, and bow before the High God?"who, bound for the glory to be revealed, are "asking their way to Zion, with their faces thitherward." If you are going a journey of great difficulty, and yet of unspeakable importance, and you were in company with a multitude of individuals, he amongst them all who had travelled the road himself, would be the man of your preference; and you would endeavor to get near and converse with him. To a suffering patient, the most engaging person he could meet with, next to the physician-for none would 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

success.

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.

Our theme is very extensive. Let us detach from it four things. Let us review the Christian in his Retirement, with regard

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 connection requires this extension of meaning. Our Lord applies the word "closet" obviously in opposition to the "corner of the street;" and in distinction from the openness of the "synagogue," where persons could be seen of men," and for which purpose these situations were chosen by the Pharisees. But He woull have his disciples to avoid all appearance of ostentation; and perform their devotions where they would be concealed, unless from a witness in heaven. Yet if the end, which is privacy, can be answered, the place would be indifferent.

"Where'er we scek 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 donbting." God said to Ezekiel, "Go forth into the p'sin, 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 canbers are there who are unable to command a connot be performed by many at all. For what numvenient room for religious engagement. This is a trying case: and especially to those who have been accustomed to enjoy such an advantage. The duced from a mansion, and compelled to occupy a preacher knew a pious female, who had been re

humiliating and distressing change seemed to affect her, but her want now of a place of seclusion, in which to indulge her private devotion. For the

Wonder not, my brethren, that we bring forward this view of the Christian so early. By this he is distinguished from the commencement of his religious concern. He soon turns aside from the vile and the vain, and bewails himself alone. They cannot enter into his feelings now. They know nothing of a broken heart and a contrite spirit, unless as a sub-hired and contracted apartment; yet nothing in the ject of wonder or contempt. He feels his sin to be a burden too heavy for him to bear, and longs for ease; but the "wide world" cannot relieve him, cannot sympathise with him, cannot direct him to "the rest and the refreshing." All great sorrow seeks solitude and secrecy: "He sitteth alone, and keepeth silence, because he hath borne it upon him; he putteth his mouth in the dust, if so be there may be hope." Did ever language describe the experience of the penitent so beautifully, so feelingly, as the words of our heavenly bard?

"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.

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fail not to give proof of their distinction: "They peculiar people," even in common circumstances that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit." If, my Christian friends, you have the privilege of accommodation, be grateful for it, and use it well: and if you have not, remember 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.

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

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 inan 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 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

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wilt thou have me to do?"

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.