imitate his example! Then the multitudes, who have so long and ardently sought their heaven in vain, amongst the tumults of business or the thoughtless circles of mirth and gaiety, will seek and find it in the recesses of devout retirement. Then will the flames of devotion, wherever they are now ascending, ascend yet higher, burn more constant, pure, and fervent, and produce more lively foretastes of heavenly joy.That this small, but heavenly tract, may, through a Divine blessing, contribute to answer such desirable purposes, is the sole end of its appearance in the present form.

B. F.

CONVERSE WITH GOD

IN SOLITUDE.

JOHN XVI. 32.

Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

CHAP. I.

Friends forsaking us in our distresses.

1. CHRIST thought fit to foretel his disciples, how they would manifest their infirmity in forsaking him. This he did, more fully to convince them, that "he knew what was in man," and that he voluntarily submitted to his being forsaken. Thus man did least for Christ, when Christ was doing most for man; even making atonement for man's reconciliation to God, and preparing the most effectual and expensive remedy for man's recovery. Christ foretold them of the consequence of their infirmity, to humble them, that they might not think

too highly of themselves for having so freely confessed to him; "Now we are sure that thou knowest all things, and needest not that any man should ask thee; by this we believe that thou camest forth from God." Immediately "Jesus answered them, Do ye now believe? Behold the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me." Though Christ would have his servants know his graces in them, he would also have them know their own corruptions and infirmities. We are apt to judge of what we shall do hereafter, by what we feel at present. When we feel the stirring of some corruption, we are ready to think ourselves destitute of the contrary grace; and when we feel the exercise of faith, or love, we are ready to think we shall never more feel the contrary corruptions. But Christ would keep us both humble and watchful, by acquainting us with the mutability and inconstancy of our minds. When it goes well with us, we forget the time is coming "when it may go worse." We e may say to ourselves, as Christ to his disciples, "Do we now believe?" It is well. But the time may be coming, in which we may be shaken by our remaining unbelief.-Do we now rejoice in the love of God? The time may be coming, when we may think ourselves forsaken of God, and that he treats us as enemies. Do we now pray with fervour? The time may come, when we shall seem to ourselves to be prayerless; or, at least, to pray in vain. What Christ here prophesied of his disciples, exactly came to pass. In the garden, when he was sweating blood

They "could When he was

in prayer, they were sleeping. Though "the spirit was willing, the flesh was weak." not watch with him one hour." apprehended, “then all his disciples forsook him, and fled."

2. In the text there are three things that deserve our distinct consideration.

1. Christ was forsaken by his own disciples, and left alone.

2. When the disciples left Christ, they were scattered every one to his own.-They returned to their old habitations, acquaintance, and employments, as if their hopes and hearts had been almost broken, and all their labour lost in following Christ so long. Yet the root of faith and love, which still remained, caused them to inquire farther of the issue, and to meet together in secret to converse with each other about these things.

3. When Christ was forsaken of his disciples, and left alone, yet he was not forsaken of his Father, nor so left alone as to be separated from him, or from his love.

Each of these leading sentiments of the text will be more particularly illustrated, while in this chapter we consider the case of friends forsaking us in our distress; and (Chap. 2.) of friends taken from us by death: then (Chap. 3.) what it is to have the presence of God with us in solitude; and (Chap. 4.) why the presence of God in solitude is desirable. To which some concluding directions will be added, (Chap. 5.) to show how the presence of God in solitude is attainable. The case of friends forsaking us in our distress, makes it proper to inquire,-Why Christ

suffered all his disciples to forsake him;—how we may see ourselves forsaken by our friends;-and what an aggravated affliction it is to be so forsaken; -besides offering some considerations to reconcile us to such an aggravated affliction.

3. It may seem strange to us, that Christ would suffer all his disciples to forsake him in his extremity. And, I doubt not, it will seem strange to us, when in our extremity, and even in our sufferings for Christ, we shall find ourselves forsaken by those we highly valued, and with whom we were most intimate. Providence may permit this, for such reasons as these:

Christ, while suffering for sin, permitted the power and odiousness of sin to break forth, that it might be known he suffered not in vain.-He permitted his followers to desert him, and thereby discover their secret unbelief, selfishness, and unthankfulness, that they might know the death of Christ was as necessary for them, as for others; that the disease was universal, and therefore needed a universal remedy. It is not Christ's intent to make his servants seem better than they are, either to themselves or others; or, to honour himself by his hiding their faults; but to magnify his pardoning and healing grace, by means of those sins which he pardons and heals.

followers to the fuller

Hereby he brings his knowledge of themselves. He shows them that which ought all their days to keep them humble, and watchful, and at a distance from presumption and self-confidence. When we have confessed Christ, or done him any considerable service, we are