Ithath been disputed which is a state of greater perfection, the social, or the solitary; whereas, in truth, neither of these estates is complete without the other: as the example of our blessed Lord (the unerring test and measure of perfection) informs us.
I. Under what limitations may the duty of religious retreat and recollection be recommended? No man is, or ought to be, so deeply immersed in the affairs of this world as not to be able to retire from them now and then into his closet.
II. The advantages attending the practice of religious retirement. There are such as these-that k unites and fixes our scattered thoughts; places us out of the reach of the most dangerous temptations; frees us from the insinuating contagion of ill examples, and hushes and lays asleep those troublesome passions which are the great disturbers of our repose and happiness. (F. Atterbury.)
Refreshment in prayer
Thecelebrated Haydn was in company with some distinguished persons. The conversation turned on the best means of restoring the mental energies, when exhausted with long and difficult studies. One said he had recourse, in such a case, to a bottle of wine; another, that tie went into company. Haydn being asked what he would do, or did do, said that he retired to his closet and engaged in prayer; and that nothing exerted on his mind a more happy and efficacious influence than prayer.
Religious retirement
From the behaviour of our Lord, as it is here described, we may draw these observations for our own use.
I. That we ought to set apart some portions of our time for private and silent acts of religion for conversation with God and our own hearts. The duties of such times consist-
(1) in a recollection of our past transgressions, in resolutions of amendment and improvement, and in prayers to God to forgive and assist us.
(2) In a review of the favours and mercies which we have received from Him, and in a grateful acknowledgment of them.
(3) In meditations on the shortness and uncertainty of life, on the duties which more particularly belong to our station, on the abilities and opportunities we have of improving our heart and understanding, and of doing the work of Him who has sent us into the world.
(4) In general, in a study of religious truths. In all times and places there are many who pass a thoughtless life in perpetual unconcern for religion, who are entirely taken up with the follies, the amusements, the hurry and business of this world. Trace out the causes of this unreasonable conduct.
(1) A bad education;
(2) the common practice of the world when we are grown up;
(3) desire for company.
By securing times of meditation, we may hope to keep ourselves free from vicious habits; to learn what the defects are to which we are prone, which usually escape our notice; to rule over our passions; to discover what abilities God has given us; to confirm in ourselves all good dispositions, and thus we shall be able to converse in safety with the world.
II. That we ought to employ all the powers and abilities which God has conferred upon us to the glory of their author, and to the benefit of mankind, and lose no opportunity of doing good. The actions and the behaviour by which we can be useful to others are, Liberality, Justice, Instruction, Counsel and Advice, Reproof and Correction, Commendation and Encouragement, Patience and Meekness, Compassion, Condescension, Courteousness, and Affability; and a life suitable to the religion which we profess.
III. That the active and social duties are more valuable and more important than the contemplative virtues which are of a private and solitary nature.
1. Man is not sufficient to his own happiness; finds himself made for society, to which his wants, his imperfections, and his desires incline him; it cannot therefore be his duty to check and overrule these innocent desires.
2. By society we are assisted not only in the conveniences of life, but in the improvement of our understanding and in the performance of our duty.
3. Of two persons who live soberly and righteously, the one in a public station, the other in retirement, the former must be allowed to be the more excellent person, and the brighter example of virtue.
4. The accounts which we have of the old solitary saints, though written by their admirers and adorers, is often little to their advantage or to the credit of Christianity.
IV. That we may have sufficient time and proper opportunities for the exercise of public and private duties and virtues, and that therefore neither should be omitted. (Jortin.)
Closet prayer
Christoften proposed His own temper and actions as the model, after which all His disciples should copy. The multitude and variety of His public services neither prevented His spending a social hour among the families to which His disciples stood related, nor His finding opportunity for secret devotion. For this, Christ was singularly eminent. An old divine used to say three things were requisite to make a good minister: “meditation, temptation, and prayer.” If Jesus Christ found it needful and advantageous to engage in retired devotion, how much more so must it be for such weak and imperfect creatures as we are-not only ministers, but private Christians also.
I. The nature and grounds of this duty-
(a) Precepts of Scripture;
(b) Example of Jesus Christ;
(c) Practice of saints in every age;
(d) Important and indispensable part of religion.
II. The manner and spirit in which it should be performed-
(a) Sense of God’s presence;
(b) Solemn and devout;
(c) Joined with reading the Scriptures, and meditation, and self-examination.
III. The particular objects in relation to which it is practised, Our progress in knowledge, grace, and holiness, and the obtaining guidance and assistance from God in all seasons of peculiar need. There are some particular occasions in regard to which this duty may be practised to advantage. There are some particular seasons in which Christians should be much in private prayer; such as times of affliction, public calamity, prevailing departure from the knowledge, experience, and practice of true religion; seasons of suspense and embarrassment; seasons of ease and prosperity.
IV. The difficulty of a constant and successful attention to closet prayer. (J. Townsend.)
