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 (Matt 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” (Eccles 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” (Ps 102:7); “Deliver my soul from the sword; my darling from the power of the dog” (Ps 22:20); “Rescue my soul from their destructions, my darling1 from the lions” (Ps 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” (Ps 16:8). Such was also true for Asaph: “But it is good for me to draw near to God” (Ps 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.