who must die certainly. She trusts that she shall not be accused of erecting herself into a cen sor, but be considered as one who writes with a real consciousness that she is far from having reached the attainments she suggests; with a heartfelt conviction of the danger of holding out u standard too likely to discredit her own practice. She writes not with the assumption of superiority, but with a deep practical sense of the infirmities against which she has presumed to cau. tion others. She wishes to be understood as speaking the language of sympathy, rather than of dictation; of feeling rather than of document. So far from fancying herself exempt from the evils on which she has animadverted, her very feeling of those evils has assisted her in their de lineation. Thus this interior sentiment of her own deficiencies, which might be urged as a disqualification, has, she trusts, enabled her to point out dangers to others. If the patient cannot lay down rules for the cure of a reigning disease, much less effect the cure; yet from the symp toms common to the same malady, he who labours under it may suggest the necessity of attend. ing to it. He may treat the case feelingly, if not scientifically. He may substitute experience, in default of skill: he may insist on the value of the remedy he has neglected, as well as recom. mend that from which he has found benefit. The subjects considered in this treatise have been animadverted on, have been in a manner exhausted, by persons before whose names the author bows down with the deepest humility; by able professional instructors, by piety adorned with all the graces of style, and invigorated with all the powers of argument. Why, then, it may be asked, multiply books which may rather incumber the reader than strengthen the cause? That the older is better,' cannot be disputed. But is not the being 'old' sometimes the reason why the better' is not regarded? Novelty itself is an attraction which but Loo often supersedes merit. A slighter drapery, if it be a new one, may excite a degree of altention to an object, not paid to it when clad in a richer garb to which the eye has been accustomed. The author may begin to ask with one of her earliest and most enlightened friends*-' Whera is the world into which we were born?' Death has broken most of those connexions which made the honour and happiness of her youthful days. Fresh links however have continued to attach her to society. She is singularly happy in the affectionate regard of a great number of amiable young persons, who may peruse with additional attention, sentiments which come recommended to them by the warmth of their own attachment, more than by any claim of merit in the writes. Is there not something in personal knowledge, something in the feelings of endeared acquaint ance, which by that hidden association, whence so much of our undefined pleasure is derived, if it does not impart new force to old truths, may excite a new interest in considering truths which are known? Her concern for these engaging persons extends beyond the transient period of present intercourse. It would shed a ray of brightness on her parting hour, if she could hope that any caution here held out, any principle here suggested, any habit here recommended, might be of use to any one of them; when the hand which now guides the pen, can be no longer exerted in their service. This would be remembering their friend in a way which would evince the highest affection in them, which would confer the truest honour on herself. Barley Wood, March 1st, 1811. PRACTICAL PIETY, OR THE INFLUENCE OF THE RELIGION OF THE HEART ON THE CONDUCT OF THE 1.IFE. CHAP. I. Christianity an internal principle. CHRISTIANITY bears all the marks of a divine original. It came down, from heaven, and its gracious purpose is to carry us up thither. Its Author is God. It was foretold from the begin. ning, by prophecies which grew clearer and brighter as they approached the period of their accomplishment. It was confirmed by miracles which continued till the religion they illustrated was established. It was ratified by the blood of its author. Its doctrines are pure, sublime, consistent. Its precepts just and holy. Its worship is spiritual. Its services reasonable, and rendered practicable by offers of divine aid to human weakness. It is sanctioned by the eternal hap. piness of the faithful, and the everlasting misey to the disobedient. It had no collusion with power, for power sought to crush it. It could not be in any league with the world, for it set out by declaring itself the enemy of the world. It reprobated its maxims, it showed the vanity of its glories, the danger of its riches, the emptiness of its pleasures. Christianity though the most perfect rule of life that ever was devised, is far from being barely a rule of life. A religion consisting of a mere code of laws, might have sufficed for a man in a state of innocence. But man who has broken these laws cannot be saved by a rule which he has violated. What consolation could he find in the perusal of statutes, every one of which, bringing a fresh conviction of his guilt, brings a fresh assurance of his condemnation The chief object of the Gospel is not to furnish. rules for the preservation of innocence, but tc. hold out the means of salvation to the guilty It • Dr Johnson. does not proceed from a supposition but a fact; | in the place of those shadows which he has been not upon what might have suited man in a state pursuing. It presents this world as a scene of of purity, but upon what is suitable to him in the exigences of his fallen state. whose original beauty Sin has darkened and disordered, Man as a dependant creature, Jesus This religion does not consist in an external Christ as the repairer of all the evils which sin conformity to practices, which, though right in has caused, and as our restorer to holiness and themselves, may be adopted from human mo- happiness. Any religion short of this, any at tives, and to answer secular purposes. It is not least, which has not this for its end and object, a religion of forms, and modes, and decencies. is not that religion, which the Gospel has preIt is being transformed into the image of sented to us, which our Redeemer came down God. It is being like-minded with Christ. It on earth to teach us by his precepts, to illus is considering him as our sanctification, as trate by his example, to confirm by his death. well as our redemption. It is endeavouring to and to consummate by his resurrection. live to him here that we may live with him hereafter. It is desiring earnestly to surrender our will to his, our heart to the conduct of his Spirit, our life to the guidance of his word. The change in the human heart, which the Scriptures declare to be necessary, they represent to be not so much an old principle improved, as a new one created; not educed out of the ormer character, but infused into the new one. This change is there expressed in great varieties of language, and under different figures of speech. Its being so frequently described, or figuratively intimated in almost every part of the volume of inspiration, entitles the doctrine itself to reverence, and ought to shield from obloquy the obnoxious terms in which it is sometimes conveyed. If Christianity do not always produce these happy effects to the extent here represented, it has always a tendency to produce them. If we do not see the progress to be such as the Gospel annexes to the transforming power of true religion, it is not owing to any defect in the principle, but to the remains of sin in the heart; to the imperfectly subdued corruptions of the Christian. Those who are very sincere are still very imperfect. They evidence their sincerity by acknowledging the lowness of their attainments,, by lamenting the remainder of their corruptions. Many an humble Christian whom the world reproaches with being extravagant in his zeal, whom it ridicules for being enthusiastic in his aims, and rigid in his practice, is inwardly mourning on the very contrary ground. He would bear their censure more cheerfully, but that he feels his danger lies in the opposite di rection. He is secretly abasing himself before his Maker for not carrying far enough that principle which he is accused of carrying too far. The fault which others find in him is excess. The fault he finds in himself is deficiency. He is, alas! too commonly right. His enemies speak of him as they hear. He judges of him. self as he feels. But though humbled to the dust by the deep sense of his own unworthiness, he is, 'strong in the Lord, and in the power of his might.' 'He has,' says the venerable Hooker, a Shepherd full of kindness, full of care, and full of power. His prayer is not for reward but pardon. His plea is not merit but mercy; but then it is mercy made sure to him by the promise of the Almighty to penitent believers. ་ The sacred writings frequently point out the analogy between natural and spiritual things. The same Spirit which in the creation of the world moved upon the face of the waters, operates on the human character to produce a new heart and a new life. By this operation the affections and faculties of the man receive a new impulse-his dark understanding is illu. minated, his rebellious will is subdued, his irregular desires are rectified, his judgment is informed, his imagination is chastised, his inclinations are sanctified; his hopes and fears are directed to their true and adequate end. Heaven becomes the object of his hopes, an eternal separation from God the object of his fears. His love of the world is transmuted into the love of God. The lower faculties are pressed into the new service. The senses have a higher direction. The whole internal frame and constitution receive a nobler bent; the intents and purposes of the mind a sublimer aim; his aspirations a loftier flight; his vacillating desires find a fixed object; his vagrant purposes a settled home; his disappointed heart a certain refuge. The heart, no longer a worshipper of the world, is struggling to become its conqueror. Our blessed Redeemer, In overcoming the world, bequeathed us his com- But genuine Christianity can never be graft mand to overcome it also: but as he did noted on any other stock than the apostacy of man give the command without the example, so ho did not give the example without the offer of a power to obey the command. Genuine religion demands not merely an external profession of our allegiance to God, but an inward devotedness of ourselves to his ser. vice. It is not a recognition, but a dedication. It puts the Christian into a new state of things, a new condition of being. It raises him above the world while he lives in it. It disperses the illusion of sense, by opening his eyes to realities The mistake of many in religion appears to be, that they do not begin with the beginning. They do not lay their foundation in the persua sion that man is by nature in a state of aliena. tion from God. They consider him rather as an imperfect than a fallen creature. They al low that he requires to be improved, but deny that he requires a thorough renovation of heart. The design to reinstate beings who have not fallen; to propose a restoration without a pre vious loss, a cure where there was no radica. disease, is altogether an incongruity which would seem too palpable to require confutation, did we not so frequently see the doctrine of redemption maintained by those who deny that man was in a state to require such a redemption. But would Christ have been sent to preach deliverence to the captive,' if there had been no captivity and the opening of the prison te · hem that were bound,' had there been no prison, nad man been in no bondage? We are aware that many consider the doctrine in question as a bold charge against our Creator. But may we not venture to ask, Is it not a bolder charge against God's goodness to presume that he had made beings originally wicked; and against God's veracity to believe, that having made such beings he pronounced them good?' Is not that doctrine more reasonable which is expressed or implied in every part of Scripture, that the moral corruption of our first parent has been entailed on his whole posterity; that from this corruption (though only punishable for their actual offences) they are no more exempt than from natural death? We must not, however, think falsely of our nature; we must humble but not degrade it. Our original brightness is obscured, but not extinguished. If we consider ourselves in our natural state, our estimation cannot be too low when we reflect at what a price we have been bought, we can hardly overrate ourselves in the view of immortality. the sound and sober exercises of genuine pict They seize every occasion to represent it as if it were criminal, as the foe of morality; ridicn lous as the infallible test of an unsound mina mischievous, as hostile to active virtue, and de. structive as the bane of public utility. But if these charges be really well founded then were the brightest luminaries of the Chris. tian church-then were Horne, and Porteua and Beveridge; then were Hooker, and Taylor, and Herbert; Hopkins, Leighton, and Usher Howe, and Baxter; Ridley, Jewel, and Hooper, then were Chrysostome and Augustine, the reformers and the fathers; then were the goodly fellowship of the prophets; then were the noble army of martyrs; then were the glorious company of the apostles; then was the disciple whom Jesus loved; then was Jesus himselfI shudder at the amplification-dry speculatists, frantic enthusiasts, enemies to virtue, and subverters of the public weal. Those who disbelieve, or deride, or reject this inward religion, are much to be compassionated. Their belief that no such principle exists, will, it is to be feared, effectually preven its existing in themselves, at least, while they make their own state the measure of their gene ral judgment. Not being sensible of their re quired dispositions in their own hearts, they establish this as a proof of its impossibility in a cases. This persuasion, as long as they main tain it, will assuredly exclude the reception of divine truth. What they assert can be true it no case, cannot be true in their own. Thei hearts will be barred against any influence in the power of which they do not believe. The will not desire it, they will not pray for it, ex cept in the Liturgy, where it is the decided lan If, indeed, the Almighty had left us to the consequences of our natural state, wo might, with more colour of reason, have mutinied against his justice. But when we see how graciously he has turned our very lapse into an occasion of improving our condition; how from this evil he was pleased to advance us to a greater good than we had lost; how that life which was forfeited may be restored; how by grafting the redemption of man on the very cir. cumstance of his fall, he has raised him to the capacity of a higher condition than that which he has forfeited, and to a happiness superior to that from which he fell-What an impression does this give us of the immeasurable wisdomguage: They will not addict themselves t and goodness of God, of the unsearchable riches of Christ. those pious exercises to which it invites them, ex ercises which it ever loves and cherishes. Thus they expect the end, but avoid the way which leads to it; they indulge the hope of glory while they neglect or pervert the means of grace. But let not the formal religionist, wh has probably never sought, and therefore never obtained, any sense of the spiritual mercies of God, conclude that there is, therefore, no such state. His having no conception of it is no more proof that no such state exists, than it is a proof, that the cheering beams of a genial climate have no existence, because the inhabitants of the frozen zone never felt them. The religion which it is the object of these pages to recommend, has been sometimes misunderstood, and not seldom misrepresented. It has been described as an unproductive theory, and ridiculed as a fanciful extravagance. For the sake of distinction it is here called, The religion of the Heart.-There it subsists as the fountain of spiritual life; thence it sends forth, as from the central seat of its existence, supplies of life and warmth through the whole frame; there is the soul of virtue; there is the vital principle which animates the whole being of a Christian. This religion has been the support and con- Where our own heart and experience do not solation of the pious believer in all ages of the illustrate these truths practically, so as to afford church. That it has been perverted both by the us some evidence of their reality, let us examine cloistered and the uncloistered mystic, not our minds, and faithfully follow up our convic. merely to promote abstraction of mind, but in- tions; let us inquire whether God has really activity of life, makes nothing against the prin- been wanting in the accomplishment of his pro ciple itself. What doctrine of the New Testamises, or whether we have not been sadly do. ment has not been made to speak the language ficient in yielding to those suggestions of con of its injudicious advocate, and turned into arms science which are the motions of his Spirit? against some other doctrines which it was never | Whether we have not neglected to implore the meant to oppose? aids of that Spirit; whether we have not, in various instances, resisted them? Let us ask ourselves-have we looked up to our heavenly Father with humble dependence for the supplies of his grace? or have we prayed for these bless ings only as a form, and having acquitted our selves of the form, do we continue to live as i But if it has been carried to a blameable excess by the pious error of holy men, it has also been adopted by the less innocent fanatic, and abused to the most pernicious purposes. His extravagance has furnished to the enemies of internal cligion, arguments or rather invectives, against we had not so prayed? Having repeatedly im- I set themselves above it; it is however that pow. plored his direction, do we endeavour to submit ourselves to its guidance? Having prayed that his will may be done, do we never stoutly set up our own will in contradiction to his? If, then, we receive not the promised support and comfort, the failure must rest somewhere: it lies between him who has promised, and him to whom the promise was made. There is no other alternative; would it not be blasphemy to transfer the failure to God? Let us not, then, rest till we have cleared up the difficulty. The spirits sink and the faith fails, if, after a contt. nued round of reading and prayer: after having for years conformed to the letter of the command; after having scrupulously brought in our tale of outward duties, we find ourselves just where we were at setting out. We complain justly of our own weakness, and truly plead our inability as a reason why we cannot serve God as we ought. This infirmity, its nature, and its measure, God knows far more exactly than we know it; yet he knows that, with the help which he offers us, we can both love and obey him, or he never would have made it the qualification of our obtaining his favour. He never would have said, 'give me thy heart' -'seek ye my face'-'add to your faith, virtue' have a right heart and a right spirit,''strengthen the things that remain'-'ye will not come to me that ye might have life'-had not all these precepts a definite meaning, had not all these been practicable duties. Can we suppose that the omniscient God would have given these unqualified commands to powerless, incapable, unimpressible beings? Can we suppose that he would paralyse his creatures, and then condemn them for not being able to move? He knows, it is true, our natural impotence, but he knows, because he confers, our superinduced strength. There is scarcely a command in the whole Scripture which has not either immediately, or in some other part a corresponding prayer, and a corresponding promise. If it says in one place 'get thee a new heart,' -it says in another a new heart will I give thee; and in a third make me a clean heart!' For it is worth observing that a diligent inquirer may trace overy where this threefold union. If God commands by Saint Paul, let not sin reign in your mortal body,' he promises by the same apostle, 'sin shall not have dominion over you;' -while to complete the tripartate agreement, he makes David pray that his 'sins may not have dominion over him.' The saints of old, so far from setting up on the stock of their own independent virtue, secm to have had no idea of any light but what was imparted, of any strength but what was cominu. nicated to them from above. Hear their impor. tunate petitions-O send forth thy light and thy truth.'-Mark their grateful declarations! The Lord is my strength and my salvation!' -Observe their cordial acknowledgments!Bless the Lord, O my soul! and all that is within me bless his holy name!' Though we must be careful not to mistake for the divine Agency those impulses which pretend to operate independently of external revelation; which have little reference to it, which erful agency which sanctifies all means, renders all external revelation effectual. Notwithstand ing that all the truths of religion, all the doc trines of salvation are contained in the holy Scriptures, these very scriptures require the in fluence of that Spirit which dictated them to pro duce an influential faith. This Spirit, by en lightening the mind, converts the rational per suasion, brings the intellectual conviction of divine truth conveyed in the New Testament, into an operative principle. A man from read. ing, examining, and inquiring, may attain tc such a reasonable assurance of the truth of revelation as will remove all doubts from his own mind, and even enable him to refute the objections of others; but this bare intellectual faith alone will not operate against his corrupt affections, will not cure his besetting sin, will not conquer his rebellious will, and may not there. fore be an efficacious principle. A mere historical faith, the mere evidence of facts with the soundest reasonings and deductions from them, may not be that faith which will fill him with all joy and peace in believing. An habitual reference to that Spirit which animates the real Christian is so far from ex cluding, that it strengthens the truth of revela. tion, but never contradicts it. The word of God is always in unison with his Spirit; his Spirit is never in opposition to his word. Indeed that this influence is not an imaginary thing, is confirmed by the whole tenor of Scripture. We are aware that we are treading on dangerous, bc. cause disputed ground; for among the fashionable curtailments of Scripture doctrines, there is not one truth which has been lopped from the modern creed with a more unsparing hand; not one, the defence of which excites more suspi cion against its advocates. But if it had been a mere phantom, should we with such jealous iteration have been cautioned against neglecting or opposing it? If the Holy Spirit could not be grieved,' might it not be quenched;' were it not likely to be 'resisted,' that very Spirit which proclaimed the prohibitions would never have said 'grieve not,'' quench not,'' resist not.' Tho Bible never warns us against imaginary evil, nor courts us to imaginary good. If then we refuse to yield to its guidance, if we reject its directions; if we submit not to its gentle persuasions, for such they are, and not arbitrary compulsions, we shall never attain to that peace and liberty which are the privilege, the promised reward of sincere Christians. persua. In speaking of that peace which passeth understanding, we allude not to those illuminations and raptures, which, if God has in some in stances bestowed them, he has no where plodged himself to bestow; but of that rational yet ele vated hope which flows from an assured p sion of the paternal love of our heavenly Father; of that secret of the Lord,' which he himself assured us is with them that fear him,' of that life and power of religion which are the privi lege of those who abide under the shadow of the Almighty; of those who know in whom they have believed;' of those who walk not after the flesh but after the Spirit;' of those who endure as seeing him who is invisible. · Many faults may be committed where there is nevertheless a sincere desire to please God. Many infirmities are consistent with a cordial love of our Redeemer. Faith may be sincere where it is not strong. But he who can conscientiously say that he seeks the favour of God above every earthly good; that he delights in his service incomparably more than in any other gratification; that to obey him here and to enjoy his presence hereafter is the prevailing desire of his heart; that his chief sorrow is that he loves him no more and serves him no better, such a man requires no evidence that his heart is changed, and his sins forgiven. For the happiness of the Christian does not consist in mere feeling which may deceive, nor in frames which can be only occasional; but in a settled, calm conviction that God and eternal things have the predominance in his heart; in a clear perception that they have, though with much alloy of infirmity, the supreme, if not undisturbed possession of his mind; in an experimental persuasion that his chief remaining sorrow is, that he does not surrender himself with so complete an acquiescence as he ought to his convictions. These abatements, though sufficient to keep us humble, are not powerful enough to make us happy. The true measure then to be taken of our state is from a perceptible change in our desires, tastes, and pleasures; from a sense of progress, however small, in holiness of heart and life. This seems to be the safest rule of judging, for C mere feeling were allowed to be the criterion, the presumptuous world would be inflated with spiritual pride from the persuasion of enjoying them; while the humble from their very humility, might be as unreasonably depressed at wanting such evidences. The recognition of this divine aid then, involves no presumption, raises no illusion, causes no inflation: it is sober in its principle and rational in its exercise. In establishing the law of God it does not reverse the law of nature, for it leaves us in full possession of those natural faculties which it improves and sanctifies; and so far from inflaming the imagination, its proper tendency is to subdue and regulate it. A security which outruns our attainments is a most dangerous state, yet it is a state most unwisely coveted. The probable way to be safe hereafter, is not to be presumptuous now. If God graciously vouchsafe us inward consolation, it is only to animate us to farther progress. It is given us for support in our way, and not for settled maintenance in our present condition. If the promises are our aliment, the commandnents are our works; and a temperate Christian ought to desire nourishment only in order to carry him through his business. If he so supinely rest on the one as to grow sensual and ndolent, he might become not only unwilling, but incapacitated for the performance of the other. We must not expect to live upon cordials, which only serve to inflame without strengthening. Even without these supports, which we are more ready to desire than to put ourselves in the way to obtain, there is an inward peace in an humble trust in God, and in a simple reliance on his word; there is a repcse of spirit, a freedom from solicitude in a lowly confidence in him, for which the world has nothing to give in exchange. On the whole then, the state which we have been describing is not the dream of the enthu siast; it is not the revery of the visionary, who renounces prescribed duties for fanciful speculations, and embraces shadows for realities; but it is that sober earnest of Heaven, that reasona ble anticipation of eternal felicity which God i. graciously pleased to grant, not partially, not arbitrarily, but to all who diligently seek hi! face, to all to whom his service is freedom, his will a law, his word a delight, his Spirit a guide; to all who love him unfeignedly, to all who de vote themselves to him unreservedly, to all who with deep self-abasement, yet with filial confi. dence, prostrate themselves at the foot of his throne, saying, Lord, lift thou up the light of thy countenance upon us and we shall be safe. CHAP. II. Christianity a practical principle. Ir God be the author of our spiritual life, the root from which we derive the vital principle, with daily supplies to maintain this vitality, then the best evidence we can give that we have received something of this principle, is an unra served dedication of ourselves to the actual promotion of his glory. No man ought to flatter himself that he is in the favour of God, whose life is not consecrated to the service of God. Will it not be the only unequivocal proof of such a consecration, that he be more zealous of good works than those who, disallowing the principle, on which he performs them, do not even pretend to be actuated by any such motive? The finest theory never yet carried any man to heaven. A religion of notions which occupies the mind, without filling the heart, may obstruct, but cannot advance the salvation of men. If these notions are false, they are most pernicious; if true and not operative, they aggravate guilt; if unimportant though not unjust, they occupy the place which belongs to nobler objects, and sink the mind below its proper level; substituting the things which only ought not to be left undone, in the place of those which ought to be done; and causing the grand essentials not to be done at all. Such a religion is not that which Christ came to teach mankind. All the doctrines of the gospel are practical principles. The word of God was not written, the Son of God was not incarnate, the Spirit of God was not given, only that Christians might obtain right views, and possess just notions. Religion is something more than more correct. ness of intellect, justness of conception, and exactness of judgment. It is a life-giving princi ple. It must be infused into the habit, as well as govern the understanding; it must regulate the will as well as direct the creed. It must not only cast the opinions into a new frame; but the heart into a new mould. It is a transforming as well as a penetrating principle. It changes the taste, gives activity to the inclinations, and tr gether with a new heart produces a new life |