dressing them.

The humble supplicant, is evident from his own practice; for once we are told he continued all night in prayer to God.' And again, in the most awful crisis of his life, it is expressly said, He prayed the third time, using the same words.".

·

All habits gain by exercise; of course the Christian graces gain force and vigour by being called out, and, as it were, mustered in prayer. Love, faith, and trust in the divine promises, if they were not kept alive by this stated intercourse with God, would wither and die. Prayer is also one great source and chief encourager of holiness. If I regard iniquity in my heart, the Lord will not hear me.'

Prayer possesses the two-fold property of fighting and preparing the heart to receive the blessings we pray for, in case we should attain them; and of fortifying and disposing it to submit to the will of God, in case it should be his pleasure to withhold them.

though he be no longer governed by a love of the world, yet grieves to find that he cannot totally exclude it from his thoughts. Though he has on the whole a deep sense of his own wants, and of the abundant provision which is made for them in the Gospel; yet when he most wishes to be rejoicing in those strong motives for love and gratitude, alas! even then he has to mourn his worldliness, his insensibility, his deadness. He has to deplore the littleness and vanity of the objects which are even then drawing away his heart from his Redeemer The best Christian is but too liable, during the temptations of the day, to be ensnared by the lust of the eye, and the pride of life,' and is not always brought without effort to reflect that he is but dust and ashes. How can even good persons, who are just come perhaps from listening to the flattery of their fellow-worms, acknowledge before God, without any preparation of A sense of sin should be so far from keepthe heart, that they are miserable sinners? ing us from prayer, through a false plea of They require a little time, to impress on their unworthiness, that the hmmility growing on own souls the truth of that solemn confession this very consciousness is the truest and of sin they are making to him, without which strongest incentive to prayer. There is, for brevity and not length might constitute hy- our example and encouragement, a beautiful pocrisy. Even the sincerely pious have in union of faith and humility in the prodigal prayer grievous wanderings to lament, fromwhich others mistakingly suppose the advanced Christian to be exempt. Such wanderings that, as an old divine has observed, it would exceedingly humble a good man, could he, after he had prayed, be made to see his prayers written down, with exact interlineations of all the vain and impertinent thoughts which had thrust themselves in amongst them. So that such an one will indeed, from a strong sense of these distractions, feel deep occasion with the prophet to ask forgiveness for the iniquity of his holy things and would find cause enough for humiliation every night, had he to lament the sins of his prayers only.

We know that such a brief petition as Lord help my unbelief,' if the supplicant be in so happy a frame, and the prayer be darted up with such strong faith that his very soul mounts with the petition, may suffice to draw down a blessing which may be withheld from the more prolix petitioner: yet, if by prayer we do not mean a mere form of words, whether they be long or short; if the true definition of prayer be, that it is the de sire of the heart; if it be that secret communion between God and the soul, which is the very breath and being of religion; then is the Scripture so far from suggesting that short measure of which it is accused, that it expressly says, Pray without ceasing' Pray evermore'-' I will that men pray every where'-'continue instant in prayer.' If such repetitions' as these objectors reprobate, stir up desires as yet unawakened, or protract affections already excited (for "vain repetitions' are such as awaken or express no new desire, and serve no religious purpose) then are 'repetitions' not to be condemned. And that our Saviour did not give the warning against 'long prayers and repe#itions' in the sense these objections allege, VOL. I.

55

I have sinned against heaven and before thee, and am no more to be called thy son.' This, as it might seem to imply hopelessness of pardon, might be supposed to promote unwillingness to ask it; but the heart-broken penitent drew the direct contrary conclusion -I will arise and go to my father!'

Prayer, to make it accepted, requires neither genius, eloquence, nor language; but sorrow for sin, faith and humility. It is the cry of distress, the sense of want, the abasement of contrition, the energy of gratitude. It is not an elaborate string of well arranged periods nor an exercise of ingenuity, nor an effort of the memory; but the devout breathing of a soul struck with a sense of its own misery, and of the infinite holiness of Him whom it is addressing; experimentally convinced of its own emptiness, and of the abundant fulness of God. It is the complete renunciation of self, and the entire dependence on another. It is the voice of a beggar who would be relieved; of the sinner who would be pardoned. It has nothing to offer but sin and sorrow; nothing to ask but forgiveness and acceptance; nothing to plead but the promises of the Gospel in the death of Christ. It never seeks to obtain its object by diminishing the guilt of sin, but by exalting the merit of the Saviour.

But as it is the effect of prayer to expand the affections as well as to sanctify them; the benevolent Christian is not satisfied to commend himself alone to the divine favour. The heart which is full of the love of God will overflow with love to its neighbour. Al that are near to himself he wishes to bring near to God He will present the whole human race as objects of divine compassion, but especially the faithful followers of Jesus Christ. Religion makes a man so liberal of soul, that he cannot endure to restrict any * Matt. xxvi. 44.

thing, much less divine mercies, to himself:lation of this holy commerce; than the comhe therefore spiritualizes the social affec- fort of believing, while he is praying for his tions, by adding intercessory to personal Christian friends, that he is also reaping the prayer: for he knows, that petitioning for benefit of their prayers for him. others is one of the best methods of exercis- Some are for confining their intercessions ing and enlarging our own love and charity, only to the good, as if none but persons of even if it were not to draw down those bles- merit were entitled to our prayers. Merit! sings which are promised to those for whom who has it? Desert! who can plead it? we ask them. It is unnecessary to produce the sight of God, I mean. Who shall bring any of the numberless instances with which his own piety, or the piety of others, in the Scripture abounds, on the efficacy of inter- way of claim, before a being of such transcession; in which God has proved the truth cendent holiness, that the heavens are not of his own assurance, that his ear was open clean in his sight? And if we wait for per to their cry.' I shall confine myself to a few fect holiness as a preliminary to prayer, when observations on the benefits it brings to him shall such erring creatures pray at all to who offers it. When we pray for the object HIM who chargeth the angels with folly! of our dearest regard, it purifies passion, and exalts love into religion: when we pray for those with whom we have worldly intercourse, it smooths down the swellings of envy, and bids the tumults of anger and ambition subside: when we pray for our country, it sanctifies patriotism when we pray for those in authority, it adds a divine motive to human obedience: when we pray for our enemies, it softens the savageness of war, and molifies hatred into tenderness, and resentment into sorrow. And we can only learn the duty so difficult to human nature, of forgiving those who have offended us, when we bring ourselves to pray for them to Him whom we ourselves daily offend. When those who are the faithful followers of the same Divine Master pray for each other, the reciprocal intercession delightfully realizes that beautiful idea of the communion of saints.' There is scarcely any thing which more enriches the Christian than the circu

·

In closing this little work with the subject of intercessory prayer, may the author be allowed to avail herself of the feeling it sug gests to her own heart? And while she ear nestly implores that Being, who can make the meanest of his creatures instrumental to his glory, to bless this humble attempt to those for whom it was written, may she, without presumption, entreat that this work of Christian charity may be reciprocal; and that those who peruse these pages may put up a petition for her, that in the great day to which we are all hastening, she may not be found to have suggested to others what she herself did not believe, or to have recom mended what she did not desire to practice? In that awful day of everlasting decision, may both the reader and the writer be par doned and accepted, not for any works of righteousness which they have done,' but through the merits of the GREAT INTERCES SOR.

PRACTICAL PIETY,

OR THE INFLUENCE OF

THE RELIGION OF THE HEART

ON THE CONDUCT OF THE LIFE.

The fear of God begins with the Heart, and purifies and rectifies it; and from the Heart, thus recti fied, grows a conformity in the Life, the Words, and the Actions.-Sir Matthew Hale's Contemplations.

PREFACE.

An eminent professor of our own time modestly declared that he taught chemistry in order that he might learn it. The writer of the following pages might, with far more justice, offer a similar declara tion, as an apology for so repeatedly treating on the important topics of religion and morals. Abashed by the equitable precept,

Let those teach others who themselves excel

she is aware, how fairly she is putting it in the power of the reader, to ask, in the searching words of att eminent old prelate, They that speak thus and advise thus, do they do thus?" She can defend her, self in no other way, than by adopting for a reply the words of the same venerable divine, which imme diately follow:-O that it were not too true. Yet although it be but little that is attained, the very aim is right, and something there is that is done by it. It is better to have such thoughts and desires than altogether to give them up; and the very desire, if it be serious and sincere, may so much change the habitude of the soul and life, that it is not to be despised.'

The world does not require so much to be informed as reminded. A remembrancer may be almost as useful as an instructor; if his office be more humble, it is scarcely less necessary. The man whose employment it was, statedly to proclaim in the ear of Philip, BEMEMBER THAT THOU ART MORTAL, had

his plain admonition been allowed to make its due impression, might have produced a more salutary ef fect on the royal usurper, than the impassioned orations of his immortal assailant

whose resistless eloquence

Shook th' arsenal and fulmined over Greece,

To Macedon and Artaxerxes' throne.

While the orator boldly strove to check the ambition, and arrest the injustice of the king, the simple herald, barely reminded him, how short would be the reign of injustice, how inevitable and how near was the final period of ambition. Let it be remembered to the credit of the monarch, that while the thunders of the politician were intolerable, the monitor was of his own appointment.

This slight sketch, for it pretends to no higher name, aims only at being plain and practical. Contending solely for those indispensable points, which, by involving present duty, involve future happiness, the writer has avoided, as far as Christian sincerity permits, all controverted topics; has shunned whatever might lead to disputation rather than to profit.

We live in an age, when, as Mr. Pope observed of that in which he wrote, it is criminal to be moderate. Would it could not be said that Religion has her parties as well as politics! Those who endeavour to steer clear of all extremes in either, are in danger of being reprobated by both. It is rather a hardship for persons, who have considered it as a Christian duty to cultivate a spirit of moderation in thinking, and of candour in judging, that, when these dispositions are brought into action, they frequently incur a harsher censure than the errors which it was their chief aim to avoid.

Perhaps, therefore, to that human wisdom whose leading object is human applause, it might answer best to be exclusively attached to some one party. On the protection of that party at least, it might in that case reckon; and it would then have this dislike of the opposite class alone to contend against; while those who cannot go all lengths with either, can hardly escape the disapprobation of both.

To apply the remark to the present case:-The author is apprehensive that she may at once be censured by opposite classes of readers, as being too strict and too relaxed:-too much attached to opinions, and too indifferent about them;-as having narrowed the broad field of Christianity by labouring to establish its peculiar doctrines;-as having broken down its enclosures by not confining herself to doctrines exclusively;-as having considered morality of too little importance;-as having raised it to an undue elevation,-as having made practice every thing;-as having made it nothing.

While a catholic spirit is accused of being latitudinarian in one party, it really is so in another. In one, it exhibits the character of Christianity on her own grand but correct scale; in the other, it is the offspring of that indifference, which, considering all opinions as nearly the same value, indemnifies itself for tolerating all, by not attaching itself to any, which, establishing a self-complacent notion of general benevolence, with a view to discredit the narrow spirit of Christianity, and adopting a display of that cheap material, liberal sentiment, as opposed to religious strictness, sacrifices true piety to false candour.

Christianity may be said to suffer between two criminals, but it is difficult to determine by which slre suffers most-whether by that uncharitable bigotry which disguises her divine character, and speculatively adopts the faggot and the flames of inquisitorial intolerance; or by that indiscriminate candour, that conceding slackness, which, by stripping her of her appropriate attributes, reduces her to something scarcely worth contending for; to something which, instead of making her the religion of Christ, generalizes her into any religion which may choose to adopt her.-The one distorts her lovely lineaments into caricature, and throws her graceful figure into gloomy shadow; the other, by daubing her over with colours not her own, renders her form indistinct, and obliterates her features. In the first instance, she excites little affection; in the latter she is not recognised.

The writer has endeavoured to address herself as a Christian who must die soon, to Christians who must die certainly. She trusts that she shall not be accused of erecting herself into a censor, 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 a 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 caution 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 delineation. 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 symptoms common to the same malady, he who labours under it may suggest the necessity of attending 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 recommend 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 too often supersedes merit. A slighter drapery, if it be a new one, may excite a degree of attention 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*Where is the world into which we were born?' Death has broken most of those connexions which made the honour and the 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 writer. Is there not something in personal knowledge, something in the feelings of endeared acquaintance, which by that hidden associa

*Dr. Johnson.

tion, whence so much of our undefined pleasure is derived, if it does not impart new force to old truth. 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 brighta 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 god the pen, can be no longer exerted in their service. This would be remembering their friend in a w which would evince the highest affection in them, which would confer the truest honour on herself Barley Blood, March 1st, 1811.

PRACTICAL PIETY,

OR THE INFLUENCE OF THE RELIGION OF THE HEART ON THE CONDUCT OF THE LIFE.

CHAP. I.

It is desiring earnestly to surrender our w to his, our heart to the conduct of his spint, our life to the guidance of his word.

Christianity an internal principle. CHRISTIANITY bears all the marks of a diThe change in the human heart, which vine original. It came down from heaven, the Scriptures declare to be necessary, they and its gracious purpose is to carry us up represent to be not so much an old principle thither. Its Author is God. It was foretold improved, as a new one created; not educed from the beginning, by prophecies which out of the former character, but infused into grew clearer and brighter as they approach- the new one. This change is there expressed the period of their accomplishment. It ed in great varieties of language, and under was confirmed by miracles which continued different figures of speech. Its being so fretill the religion they illustrated was estab-quently described, or figuratively intimated lished. It was ratified by the blood of its in almost every part of the volume of inspe author. Its doctrines are pure, sublime, ration, entitles the doctrine itself to rever consistent. Its precepts just and holy. Its ence, and ought to shield from obloquy the worship is spiritual. Its services reasonable, obnoxious terms in which it is sometimes and rendered practicable by offers of divine conveyed. aid to human weakness It is sanctioned by the eternal happiness of the faithful, and the everlasting misery 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 pleas

ures.

The sacred writings frequently point out the analogy between natural and spiritual things. The same spirit which in the crea tion 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 illuminated, his rebellious will is subdued, his irregular desires are rec Christianity, though the most perfect rule tified, his judgment is informed, his imagina of life that ever was devised, is far from be-tion is chastised, his inclinations are sancti ing barely a rule of life. A religion consis-fied; his hopes and fears are directed to ting of a mere code of laws, might have suf their true and adequate end. Heaven be ficed for man in a state of innocence. But comes the object of his hopes, an eternal man who has broken these laws cannot be separation from God the object of his fears. saved by a rule which he has violated What His love of the world is transmuted into the consolation could he find in the perusal of love of God. The lower faculties are press statutes, every one of which, bringing a freshed into the new service. The senses have a conviction of his guilt, brings a fresh assu-higher direction. The whole internal frame rance of his condemnation. The chief ob- and constitution receive a nobler bent; the ject of the Gospel is not to furnish rules for the preservation of innocence, but to hold out the means of salvation to the guilty. It does not proceed upon a supposition but a fact; not upon what might have suited man in a state of purity, but upon what is suitable to him in the exigences of his fallen

state.

intents and purposes of the mind a sublimer aim; his aspirations a loftier flight: bis vacillating desires find a fixed object; his vagrant purposes a settled home; his disap pointed heart a certain refuge. The heart, no longer a worshipper of the world, is strug gling to become its conqueror. Our blessed Redeemer, in overcoming the world, be queathed us his command to overcome it also; but as he did not give the command without the example, so he did not give the example without the offer of a power to obey the command.

This religion does not consist in an external conformity to practices which, though right in themselves, may be adopted from human motives, and to answer secular purposes. It it not a religion of forms, and modes, and decencies. It is being trans- Genuine religion demands not merely an formed into the image of God. It is being external profession of our allegiance to God, like-minded with Christ. It is considering but an inward devotedness of ourselves to him as our sanctification, as well as our re-his service. It is not a recognition, but a demption. It is endeavouring to live to him dedication. It puts the Christian into a new bere that we may live with him hereafter. 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 in the place of those shadows which he has been pursuing. It presents this world as a scene of whose original beauty Sin bas darkened and disordered, Man as a dependant creature, Jesus Christ as the repairer of all the evils which sin has caused, and as our restorer to holiness and happiness. Any religion short of this, any at least, which has not this for its end and object, is not that religion which the Gospel has presented to us, which our Redeemer came down on earth to teach us by his precepts, to illustrate by his example, to confirm by his death, and to consummate by his resurrection.

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 deliverance to the captive.' if there had been no captivity; and the opening of the prison to them that were bound' had there been no prison, had 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 If Christianity do not always produce doctrine more reasonable which is expressed these happy effects to the extent here repre- or implied in every part of Scripture, that sented, it has always a tendency to produce the moral corruption of our first parent has them. If we do not see the progress to be been entailed on his whole posterity; that such as the Gospel annexes to the transform- from this corruption (though only punishable ing power of true religion, it is not owing to for their actual offences) they are no more any defect in the principle, but to the re-exempt than from natural death? mains of sin in the heart; to the imperfectly We must not, however, think falsely of subdued corruptions of the Christian. Those our nature; we must humble but not dewho are very sincere are still very imperfect. grade it. Our original brightness is obscurThey evidence their sincerity by acknowled- ed, but not extinguished. If we consider ging the lowness of their attainments, by ourselves in our natural state, our estimation lamenting the remainder of their corrup- cannot be too low: when we reflect at what tions. Many an humble Christian whom the a price we have been bought, we can hardly world reproaches with being extravagant overrate ourselves in the view of immortalin his zeal, whom it ridicules for being enity. thusiastic in his aims, and rigid in his prac- If, indeed, the Almighty had left us to the tice, is inwardly mourning on the very con- consequences of our natural state, we might, trary ground. He would bear their censure with more colour of reason, have mutinied more cheerfully, but that he feels his danger against his justice. But when we see how lies in the opposite direction. He is secretly graciously he has turned our very lapse into abasing himself before his Maker for not an occasion of improving our condition; carrying far enough that principle which he how from this evil he was pleased to advance is accused of carrying too far. The fault us to a greater good than we had lost; how which others find in him is excess. The that life which was forfeited may be restor fault he finds in himself is deficiency. He ed; how by grafting the redemption of man is, alas! too commonly right. His enemies on the very circumstance of his fall, he has speak of him as they hear. He judges of raised him to the capacity of a higher condihimself as he feels. But though humbled to tion than that which he has forfeited, and to the dust by the deep sense of his own un-a happiness superior to that from which he worthiness, he is strong in the Lord, and fell-What an impression does this give ús 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 mistake of many in religion appears to be, that they do not begin with the beginning. They do not lay their foundation in the persuasion that man is by nature in a state of alienation from God They consider him rather as an imperfect than a fallen creature. They allow that he requires to be improved, but deny that he requires a thorough renovation of heart.

But genuine Christianity can never be grafted on any other stock than the apostacy of man. The design to reinstate beings who have not fallen; to propose a restoration without a previous loss, a cure where there was no radical disease, is altogether an incongruity which would seem too palpable to

of the immeasurable wisdom and goodness of God, of the unsearchable riches of Christ.

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 bere 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 consolation of the pious believer in all ages of the church. That it has been perverted both by the cloistered and the uncloistered mystic, not merely to promote abstraction of mind, but inactivity of life, makes nothing against the principle itself. What doctrine