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."

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 frequentlv 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 our 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. 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.

A

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.

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 gendered by it.

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 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."

Men and brethren-Are you in Christ?

Perhaps you have never yet asked yourselves this question. You have been careful of your property; and every legal doubt has led you to call in the lawyer. You have been anxious for your character, and every whisper of slander has led you to vindicate your reputation. You have been all alive to your health, and every symptom of disease has instantly led you to consult the physician. But to this very hour-and you know it to this very hour-never once in your lives have you retired, and seriously asked yourselves-Am I in Christ? And yet you acknowledge that your eternal happiness depends upon it, and that this life is your only opportunity to attain it, and that this season is not only short but uncertain, and that "in such an hour as ye think not, the Son of Man cometh!" Yet you call yourselves rational creatures! Yet you allow that "a prudent man foreseeth the evil, and hideth himself; but the simple pass on and are punished!"

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 envy 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

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 conduct themselves? How cheerfully, how gratefully ought you to feel! Once far off, and now nigh! Once strangers and enemies, and now fellow-citizens with the saints, and of the household of God! Once having nothing, and now possessing all things! You have had much forgiven-you should love much. He has done great things for you-you should largely inquire what you can do for him; and, "by the mercies of God, present your body a living sacrifice, holy and acceptable, which is your reasonable service." O you who live by this Saviour, make him known. Recommend him. Begin with your own family. You are concerned to provide for your children. But how is your love operating? Is it not in laying up for them treasure on earth? or seeking great things for them in the world? It would be infinitely better to leave them in Christ, than to leave them with thousands of gold and silver; or to leave them with kings upon the throne. Forget not your friends and your neighbors. Hold forth the Word of Life impressively and invitingly to all around you. transgressors his ways, and let sinners be converted unto him. What says the poet?

"O'tis a Godlike privilege to save;

Teach

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 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.

manner

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.

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 reli

gious 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

be

a broken heart and a contrite spirit, unless as a subject of wonder or contempt. He feels his sin to 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 business continues and increases through life, abstraction and retirement will always be desirable, always necessary. His religion cannot flourish-cannot live without it.

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.
Η. ΤΙΜΕ.
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 would 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 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 cannot be performed by many at all. For what numbers are there who are unable to command a convenient room for religious engagement. This is a

trying case: and especially to those who have been accustomed to enjoy such an advantage. The preacher knew a pious female, who had been re

duced from a mansion, and compelled to oссиру а hired and contracted apartment; yet nothing in the 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 "peculiar people," even in common circumstances fail not to give proof of their distinction: "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." 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 mounlivered the words of the vision-" Then went king David in and sat before the Lord, and he said, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? And this was yet a small thing in thy sight, O Lord God; but thou hast spoken also of thy servant's house for a great while to come; and is this the manner of man, O Lord God? And what can David say more unto thee? for thou, Lord God, knowest thy servant. For thy word's sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them. And now, O Lord God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said. For thou, O Lord of Hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee. And now, O Lord God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant; therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord God, hast spoken it; and with thy blessing let the house of thy servant be blessed for ever."-Let us consider retirement,

IV. With regard to its MOTIVES.

The obligation might be enforced from the authority of God, whose will is supremely binding on the consciences of all those who are informed of it; and whose language ought always to be, "Speak, Lord, for thy servant heareth." It might also be enforced by example. We could show, how the most eminent saints, and the most busy too, have abounded in this employment and at the head of all, we could present the Lord Jesus himself, whose conduct has the force of a law upon his followers, who in vain profess to abide in him, unless they also walk even as he walked. How often do we read of his withdrawing himself, to be alone with his Heavenly Father! And can any of you dare to intimate, Ah! he needed retirement; but I can dispense with it!-But while it is enjoined by the highest authority and sanctioned by the highest example, it comes recommended by the highest advantage: and every thing unites to prove that it is a reasonable service. Mrs. Berry says in her diary, "I would not be hired out of my closet for a thousand worlds. I never enjoy such hours of pleasure, and such free and entire communion with God, as I have here: and I wonder that any can live prayerless, and deprive themselves of the greatest privileges allowed to them." If the twelve Apostles were living in your neighborhood, and you had access to them, and this intercourse drew you away from the closet, they would prove a real injury to your soul; for no creature can compensate for the want of communion with God.

We may connect retirement with the acquisition of knowledge. "Through desire, a man having separated himself, seeketh and intermeddleth with all wisdom.” This is peculiarly true of one kind of wisdom, and which the heathen oracle pronounced to be of heavenly descent-Self-knowledge.For how can those, who are for ever engaged in company, and engrossed by business, become acquainted with their character and their state ? How can they compare themselves accurately with the word of truth; and look after the workings of the hidden man of the heart; and weigh their motives; and measure their deficiencies; and detect the sins of their holy things; and "walk humbly with their God?"-like those who retire with Him, and in his "light see light?"

Retirement is necessary to reduce the force of secular influence. Where is it the world deceives us,

allures us, overcomes us? Not when we are alone. Not when it is contemplated in the presence of our Bible and our God. There the fascination drops off. There we see that whatever successes we have gained, we are still losers, without "the one thing needful." There we feel that the favor of man, who is a worm, is less than nothing and vanity, compared with the friendship of God. There we wonder that we have ever submitted to be the slaves of folly; and vow against the tyrant in future.

be

a

"When I can say, my God is mine;
When I can feel his glories shine;
I tread the world beneath my feet,
And all that earth calls good or great."

Is the resemblance of God a trifle? This results from our intimacy with him. "Evil communications corrupt good manners." But while "a companion of fools shall be destroyed, he that walketh with wise men, shall be wise." We soon assume the manners, and imbibe the spirit spirit of those with whom we are familiar, especially if the individual distinguished personage, and we pre-eminently revere and love him. Upon this principle, the more we have to do with God, the more we shall grow into his likeness, and "be followers of him, as dear children." When Moses descended from communion with him, his face shone and although he was not aware of the lustre himself, the people could not steadfastly behold him for the glory of his countenance; and he was constrained to hide it under a veil. The Christian, too, may be insensible of his excellences and proficiencies; but his profiting will appear unto all men; all will take knowledge of him that he has been with Jesus.

Retirement prepares us for all other services.Judge Hale, in his Letters to his children, makes no scruple to say, "If I omit praying, and reading a portion of God's blessed word in the morning, nothing goes well with me all the day." Dr. Boerhaave said, that "his daily practice of retiring for an hour in the morning, and spending it in devotion and meditation, gave him firmness and vigor for the business of the whole day." He who goes forth from God, after inquiring his will, and committing himself to his care, is the best fitted for all the successes or disappointments of life. It is alone with God, that the minister best qualifies himself for his work; it is there that he is wrought into the due temper of his office; it is there he rises above the fear of man, that "bringeth a snare," and resolves not to "shun to declare all the counsel of God;" it is there he is inspired to say,

"Careless, myself a dying man,
Of dying men's esteem:
Happy, O God, if thou approve,
Though all beside condemn."

be more

He is the last man in the world who should be "to be had." He should learn to resist, with the firmness of a martyr, all encroachments on his holy solitude. His hearers will soon learn, by the want of savor in his ministrations, that he loves to nistrations, abroad than at home, and is fonder of the parlor than of the closet. Whereas, the man that issues from frequent and long retirement, will ascend the pulpit as Aaron entered the Tabernacle of the Congregation, when the holy oil had been poured upon his head, and the fragrance filled the place. speak of the Christian's preparation for public worship, may be deemed legal or superstitious by some; but the Scripture speaks of it, and the godly have always found their account in it. Previous retirement detaches the mind from earth; it composes the thoughts; it tends to prevent distractions in waiting upon God; and aids to produce that seriousness of spirit, which is essential to our edification by the

To