§ 18. (III.) Concerning the fittest place for heavenly contemplation, it is sufficient to say, that the most convenient is some private retirement. Our spirits need every help, and to be freed from every hinderance in the work. If in private prayer, Christ directs us to _enter into our closet, and shut the door_, that _our Father may see us in secret_,[358] so should we do in this meditation. How often did Christ himself retire to some mountain, or wilderness, or other solitary place? I give not this advice for occasional meditation, but for that which is set and solemn. Therefore withdraw thyself from all society, even the society of godly men, that thou mayest awhile enjoy the society of thy Lord. If a student cannot study in a crowd, who exerciseth only his invention and memory; much less shouldst thou be in a crowd, who art to exercise all the powers of thy soul, and upon an object so far above nature. We are fled so far from superstitious solitude, that we have even cast off the solitude of contemplative devotion. We seldom read of God's appearing by himself, or by his angels, to any of his prophets or saints in a crowd; but frequently when they were alone. But observe for thyself, what place best agrees with thy spirit; whether within doors, or without. Isaac's example in _going out to meditate in the field_, will, I believe best suit with most. Our Lord so much used a solitary garden, that even Judas, when he came to betray him, _knew_ where to find him: And though he took his disciples thither with him, yet he _was withdrawn from them_ for more secret devotions:[359] And though his meditations be not directly named, but only his praying, yet it is very clearly implied; for _his soul is_ first made _sorrowful_ with the bitter meditations on his sufferings and death, and then he poureth it out in prayer.[360] So that Christ had his accustomed place, and consequently accustomed duty, and so must we; he hath a place that is solitary, whither he retireth himself, even from his own disciples, and so must we; his meditations go further than his thoughts, they affect and pierce his heart and soul, and so must ours. Only there is a wide difference in the object; Christ meditates on the sufferings that our sins had deserved, so that the wrath of his Father passed through all his soul: But we are to meditate on the glory he hath purchased, that the love of the Father, and the joy of the spirit, may enter at our thoughts and revive our affections, and overflow our souls. [Footnote 358] Matthew vi, 6. [Footnote 359] John xviii, 2. Luke xxii, 41. [Footnote 360] Mark xiv, 35.