Solitude is a separation from all men for a period of time in order to be enabled to express one’s self more earnestly and freely as one engages himself in seeking after God. We designate this as a separation from all fellowship with men, in order to distinguish it from that type of solitude of a few of the godly, who at times seek this out in order to communicate with more freedom. Sometimes they choose places of solitude other than those they normally frequent, in order to occupy themselves either with fasting and prayer or with thanksgiving.
Prayerful Solitude
This is a seasonal separation and thus not lifelong as the Papists do in their monasteries, which are nothing more than places of filth, dens of murder, and impure Sodoms. Then there are also the hermits among them who permit themselves to be enclosed within four walls, or who make either the forest or the wilderness their residence. We abhor this manner of life—even if it were void of all superstition and pollution.
For, first of all, it is contrary to God’s command who has created man as a social creature, saying, “It is not good that the man should be alone” (Gen. 2:18).
Secondly, it is God’s will that we let our light shine before men in order that they may see our good works and may glorify our Father which is in heaven (Mat. 5:16); and that we would use our gifts to the advantage, conversion, and edification of other men. We have received our talents to that end, along with the command: “Occupy till I come” (Luke 19:13).
Thirdly, continual solitude prevents us from becoming acquainted with our corrupt heart, being humbled by this, and striving for its sanctification, there being no opportunity whereby this corruption would manifest itself. If the heart were good, and if sin would only be the result of circumstances external to the heart, one would be permitted to seek solitude. However, the residual corruption of the heart will be no less sinful in nature when there is no occasion to manifest this sinfulness. We cannot improve the inherent sinfulness of the heart. We learn this gradually as we stumble along.
Since we cannot stir up others by our example and our words while in solitude, likewise we can neither be stirred up by the example and words of others, nor will we be able to exercise the communion of saints which we confess. Continual solitude will sooner render us a beast or a devil rather than an angel. “Two are better than one; for if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up” (Eccl. 4:9–10). Solitude must be but for a season—be it a few hours or a few days.
Seasonal separation occurs in order that we might engage ourselves more earnestly and freely in those exercises whereby we seek after God. To seek solitude in order to be lazy or idle is the work of beasts; to do so in order to commit sin—either alone or with someone else—is an abomination. If, however, our objective is holy, we must also be occupied with holy things, that is, with prayer, reading, meditation, singing, and humble communion with God. “Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom” (Prov. 18:1). It is immaterial where we seek such solitude. We can either take a walk, sit down in a deserted field, be somewhere on the farm, or go into the garden.
The Heart Must Strive for Solitude
We must always strive for a disposition of heart that is inclined toward solitude while surrounded by the turmoil of the world and as we interact with people. This means that we are to be loose and divorced from all that is of this world, such as the honor, love, riches, lusts, and pleasures of men. Furthermore, it means to be free from all creatures so that they will neither have dominion over us, conquer our hearts, confuse, nor trouble us. Rather, we are to make use of everything, to the extent that this may be subservient on our journey to eternity, as if we were lord and master, doing so similar to a stranger who is but travelling through. If a cross or tribulation comes our way, we are not to look for creature comfort or help, but in solitude look unto God: “I watch, and am as a sparrow alone upon the house top” (Psa. 102:7); “Deliver my soul from the sword; my darling from the power of the dog” (Psa. 22:20); “Rescue my soul from their destructions, my darling1 from the lions” (Psa. 35:17).
To this continual solitude also belongs a life with God. To be loose from the creature and to be united to God must go hand in hand. It is thus that Enoch (Gen. 5:22), Noah (Gen. 6:9), and David walked with God: “I have set the LORD always before me” (Psa. 16:8). Such was also true for Asaph: “But it is good for me to draw near to God” (Psa. 73:28). We are to be in such a solitary disposition when interacting with men; however, we are also to separate ourselves from men at our normal devotional time.
Special Times of Solitude
However, in addition to this habitual disposition of solitude and separation at the normal devotional time, it is an exceptional means for the increase in godliness if we occasionally designate a special time in which we fully separate ourselves from the company of men. This can be for some hours or some days. Everyone must proceed here, however, in a manner consistent with his physical or spiritual condition.
The occupation of some will not permit this. If such persons were to take as much time for this as they would perhaps desire—and which others are able to do—they would do harm (perhaps ruin) to themselves and their families, and let their children run loose without supervision. Godliness would be slandered thereby. The Lord is not bound to the means, and if someone with a tender conscience cannot make use of this extraordinary means, the Lord frequently grants him increased manifestations of Himself—more than he would have received in the other way.
The spiritual condition of some is such that they should not engage in long seasons of solitude. Either they are still babes in grace who are not able to spend their time well; or they are subject to extraordinary trials and assaults which are frequently increased by seasons of solitude. Thus, their solitude would be spoiled. Those who are thus assaulted, we counsel as children not to neglect entirely the extraordinary exercise of prayerful solitude. Rather, they should use a shorter period of time (without straining themselves to do something great and extraordinary or to be stirred within in an extraordinary manner), quietly turn to God, and with an expectant frame seek to be alone for some time. If the Lord meets them there, they must yield to the resultant motions; if these motions readily subside, then, by renewal, they are to be expectant.
The Lord will occasionally revisit them. If they notice that their thoughts wander toward sinful and vain things, or if the trials become too intense and overcome them, it is best to return homeward; the exercise will not be without fruit. The Lord, who will not be sought in vain, will as yet cause them to rejoice over the fact that they were desirous to seek the Lord, and there will be some measure of increase in their godly disposition. Those who do have more time and opportunity, however, also ought to take more time for this. And even if at times all does not go well and they must return homeward wounded and defeated, they must resume this as soon as possible. The Lord takes note of our intention, and this is time and again pleasing to Him.
Exhortation to Be in Solitude
Therefore, children of God, seek the face of your Father in secret. Take some time occasionally and seek out lonely places in order that there you might wrestle, pray, weep, call for, and wait upon the comforts of the Lord, for:
First, such was the practice of the Lord Jesus, and He has left us an example so that we would walk in His footsteps. At one time He would go to a solitary place (Mark 1:35); at another time He would ascend a mountain all by Himself (Mat. 14:23); and at other times He would use the Garden of Gethsemane as His normal place of prayer (Luke 22:39). This has also been the practice of the following saints: Abraham (Gen. 15), Isaac (Gen. 24:63), and Jacob (Gen. 32). Many of the godly have prospered exceptionally in doing so. Therefore, you ought to emulate them and do likewise. If you are singularly desirous, motivated by love, to follow Jesus in this, be assured that He will meet you in love and sweeten your efforts.
Secondly, it is time and again needful for us to recover from the ill disposition we acquire in the midst of the turmoil of the world. Worldly turmoil is very capable of disturbing intimate fellowship with God and of causing us to be estranged from Him. Here the eye sees something, and there the ear hears something, by which our lusts are stirred up, causing us to be drawn away to give attention to these matters. And thus our lusts are ignited, and those ignited lusts frequently engender sinful deeds which harm and defile the soul. The creature has an inherent ability to enchant us—and thus imperceptibly steal our hearts. We frequently do not notice this until we have lost our heart. Everywhere there are snares and opportunities to either lust after honor, be envious, say vain words, lust after riches, boast, or have impure inner motions. Is it therefore not most needful to make a special effort to lift up our heads out of all our failures, seeking restoration of this sweet freedom and to be loose from all creatures? Solitude is a special means to that end, for in this way we may frequently meet God, and will return to our calling with a strengthened heart.
Thirdly, while engaged in our daily routine, we are frequently closed up within. The heart is hard, the eyes refuse to produce tears, and we become listless and dull. If, however, we then seek a place of solitude other than our ordinary, the heart will frequently be enlarged. It becomes tender, and we can vent our complaints in a more intimate manner. Spiritual desires relative to a variety of matters multiply, and we shall begin to supplicate and weep. We can then persevere and pray that it may touch the heart. Even if there are times when we have had not much else than the privilege and ability to pray, we shall nevertheless go homeward with a quiet joy and we shall frequently think of those extraordinary places; they will be to us a Jacob’s Bethel.
Fourthly, the Lord is so good that He will meet His children in a special manner when they are in secret—even though it can be at times that all is turned upside down within while they are in secret, that they are overcome with heavy darkness, that the Lord hides His countenance for some time, and they become unbelieving, dull, and entirely empty within. The Lord will yet secretly sustain and cause them to wrestle on. Upon that wrestling the Lord will meet them occasionally in a special manner. He will then manifest Himself with such clarity that this light will be too glorious and strong for them; or He will manifest Himself with such intimacy and love that they will be, so to speak, filled to overflowing.
Then again He will grant such assurance of His grace and of their eternal salvation that it will suffice them. He will lead them into the inner chamber and reveal to them His eternal purpose and love for them; the covenant of redemption established between the Father and Christ on their behalf; His wondrous incarnation; the bitterness of the suffering and death of Jesus; the necessity and efficacy of His perfect atonement on their behalf; Christ’s resurrection for their justification; His glorious ascension; and His sitting at the right hand of the Father as their Advocate. This, and all that is implied therein, as well as the perfections of God which are revealed, they see in an entirely different light, and it has a different effect upon their heart than has ever been the case previously. He thus leads them into the banqueting house and His banner over them is love, and it is thus that they are satiated with love.
When Jacob laid himself down in a lonely place, the Lord revealed Himself to him, so that he said, “Surely the LORD is in this place … this is none other but the house of God, and this is the gate of heaven” (Gen. 28:16–17). When he wrestled in solitude on the other side of the river Jabbok, the Lord blessed him and gave him the name “Israel.” This had such an effect upon his heart that he said, “I have seen God face to face, and my life is preserved” (Gen. 32:30). When Moses was alone in the wilderness, the Lord appeared to him in the burning bush and granted him that grace to be sent forth to deliver the people of God from Egypt. When Peter was praying upon the rooftop, he fell into a trance and the Lord revealed the calling of the Gentiles unto him. Therefore, if you desire singular revelations and singular comforts, seek solitary places. You will then experience that God is good to those who seek Him, and you will perceive that you will then return homeward with a radiant soul.
Final Guidelines for Solitude
If, however, you have determined both time and place for this practice and you proceed in this, then see to the following:
(1) Neither demand nor expect too much from your efforts, nor have any expectations from yourself. Rather, come there humbly, empty, unfit, and longing that the Holy Spirit might teach you how to pray.
(2) Be not occupied with other thoughts which pertain to your calling or something else. Rather, during that time conduct yourself as if you were alone with God in the world, casting away and resisting all that comes to mind.
(3) Be especially on guard against your bosom sin, for this would very much defile your solitude and prevent you from receiving a blessing.
(4) Continually occupy yourself with prayer, thanksgiving, waiting, reading, and singing—even if you do so without feeling and cannot get your heart involved in it. The Lord will be pleased with your efforts and will grant you a blessing.
Take heed that you keep your secret place holy,
Or else it will not be safe there.
When do you keep your secret place holy?
When you have intimate fellowship with God.
Wilhelmus à Brakel, The Christian’s Reasonable Service
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