It may, however, be laid down as a sound maxim, that in proportion as the truth of God is clearly brought to view, and faithfully applied to the heart and conscience, the good effects will be manifest. Erroneous opinions, although mingled with the essential truths of the Gospel, will ever tend to mar the work of God. The good produced on any individual, or on a society, must not be judged of by the violence of the feelings excited, but by their character. Men may be consumed by a fiery zeal, and yet exhibit little of the meekness, humility, and sweet benevolence of Jesus. Great pretenders and high professors may be proud, arrogant, and censorious. When these are the effects, we may, without fear, declare, "that they know not what manner of spirit they are of." Any religion, however corrupt, may have its zealots; but true Christianity consists in the fruits of the Spirit, which are, "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."

Piety seems also to assume an aspect somewhat different, in different ages and periods of the church. There is in human nature a strong tendency to run to extremes; and from one extreme, immediately to the opposite. And as the imperfections of our nature mingle with every thing which we touch, so piety itself is not exempt from the influence of the tendency above mentioned. In one age, or in one religious community, the leaning is to enthusiasm: in another, to superstition. At one time, religion is made to assume a severe and gloomy aspect; the conscience is morbidly scrupulous; things indifferent are viewed as sins; and human infirmities are magnified into crimes. At such times, all cheerfulness is proscribed; and the Christian whom nature prompts to smile, feels a check from the monitor within. This alloy of genuine piety is also often connected with bigotry and censoriousness. Now, when true religion is disfigured by such defects, it appears before the world to great disadvantage. Men of the world form their opinions of the nature of piety from what they observe in its professors; and from such an exhibition of it as we have described, they often take up prejudices which are never removed. There is, however, an opposite extreme, not less dangerous and injurious than this, when professors of religion conform to the world so far that no clear distinction can be observed between the Christian and the worldling. If the former error drives men away from religion, as a sour and miserable thing, this leads them to the opinion, that Christians are actuated by the same principles as they are; and therefore they conclude that no great change of their character is necessary. It is sometimes alleged by professors who thus accommodate themselves to the fashions and amusements of the world, that they hope by this means to render religion attractive, and thus gain over to piety those who neglect it; but this is a weak pretext, for such conformity always tends to confirm people in their carelessness. When they see professors at the theatre, or figuring in the ballroom, their conclusion either is, that there is no reality in vital piety, or that these professors act inconsistently.

The religious habits of some serious professors of religion are adapted to make a very unfavorable impression on the minds of sensible men. They assume a demure and sanctimonious air, and speak in an affected and drawling tone; often sighing, and lifting up their eyes, and giving audible utterance to their ejaculations. Now, these persons may be, and I doubt not, often are, truly pious; but the impression made on most minds, by this affectation of religious solemnity, is, that they are hypocrites, who aim at being thought uncommonly devout. It appears to me, that religion never appears so lovely, as when she wears the dress of perfect simplicity. We ought not, indeed, to be ashamed of our religion before the world; but it behooves us to be very careful, not to give to others an unfavorable opinion of serious piety. The rule is, "Let your light so shine, that others seeing your good works, may glorify your Father who is in heaven." "Let not your good be evil spoken of."

But the aspect and character of the piety of one age may differ from that of another, more from the peculiar circumstances in which Christians are placed, than from the prevalence of erroneous views or incorrect habits. In one age, vital piety seeks retirement, and runs in hidden channels. At such a time, the attention of Christians is turned chiefly on themselves. Much time is devoted to devotional exercises; often whole days. The secret recesses of the heart are explored with diligence and rigor; indwelling sin is detected in its multiform appearances, and is mortified with invincible resolution; the various means of personal growth in grace are studied, and used with persevering assiduity; and much useful knowledge of the nature of the spiritual life in the soul is acquired. But while vital piety is thus carefully cultivated, and the attention is earnestly turned to the exercises of the heart, there may be very little display of active, enlarged benevolence; there may be few vigorous efforts made to meliorate the condition of the multitudes perishing in sin. Under the influence of these defective views of the nature of religion, many pious persons, in the early ages of Christianity, withdrew entirely from the world, and lived in the wilderness; which mistake occasioned innumerable evils to the church, the effects of which are not yet obliterated.

The spirit of piety among the Reformers seems to have been pure and vigorous, but not as expansive as it might have been. They seem scarcely to have thought of the hundreds of millions of heathen in the world; and of course, made no efforts to extend the knowledge of salvation to them. Indeed, they were so much occupied at home, in contending for the faith against the Romanists, that they had little time left for benevolent enterprises at a distance; but if that zeal which was worse than wasted in controversy with one another, had been directed to the conversion of the heathen, their usefulness would have been far greater than it was.

The Puritans, also, although profoundly acquainted with experimental religion, seemed to have confined their attention too exclusively to themselves. Their ministers were, it is true, silenced, and driven into corners and into exile, by an ungrateful and tyrannical government; but it seems wonderful to us, that when prevented from preaching the Gospel to their own countrymen, they did not turn to the gentiles. But the era of missions had not yet arrived, and probably they had but small opportunity, in their persecuted state, of uniting their counsels, or combining their energies in schemes of distant benevolence. One thing, however, is now manifest, that the providence of God overruled the retirement and leisure of those godly ministers who were ejected from their charges, so as to render their labors more useful to the church than if they had been permitted to spend their lives in preaching the Gospel; for, when deprived of the liberty of employing their tongues, they betook themselves to their pens, and they have left to the church such a body of practical and casuistical theology, as all ages, before or since, cannot equal. I have no doubt, that such men as Owen, Baxter, Flavel, Bunyan, Goodwin, Manton, Howe, and Bates, have effected much more good by their practical writings, than they could possibly have done by their preaching, supposing them to have been ever so successful.

But our lot is cast in a different age, and in a different state of the church. After a long slumber, the attention of Christians has been aroused to consider the perishing condition of the heathen. We live in a period when great designs are entertained, and plans formed for the conversion of the whole world; when one benevolent enterprise or institution follows another in rapid succession, until the Christian community begins to exhibit an entirely new aspect from what it did within our own remembrance. Christians have begun to feel, that by a combination of effort, they have power to accomplish much. The public attention is kept awake by the frequent recurrence of public meetings of an interesting kind, and by that more potent engine, the wide circulation of religious periodicals, by which, interesting intelligence is conveyed to almost every corner of our extensive country. The duty of Christians to be active, is now inculcated in almost every form; tracts are multiplied; the Scriptures are circulated; the young and ignorant are instructed by new methods; and many are found running to and fro to promote the propagation of evangelical truth. The number of serious Christians is vastly increased; and many youth are brought forward to a course of preparation for the gospel ministry. A spirit of liberality also is witnessed, unknown to our fathers; and the duty of consecrating to the Lord a reasonable proportion of all their increase, is beginning to be extensively felt among serious Christians. And such is the spirit of enterprise, that no undertaking appears too arduous, which has for its object the advancement of the Redeemer's kingdom: and such is the favor of heaven towards benevolent enterprises in our day, that scarcely one has failed of accomplishing some good. Now, in all these favorable appearances and benevolent exertions, every pious heart must and will rejoice.

But is there no danger, that many who feel interested in the operations of the day, and contribute to their advancement, should be mistaken as to their true spiritual condition? When a powerful current takes a set, many will be carried along with it, whichever way it may run. And is there no danger that Christians themselves, while they seem to flourish in external profession, zeal, and activity, may be decaying at the root, for want of sufficient attention to their own hearts, and to the duties of the [prayer] closet? There is, indeed, much reason to fear that many professors now exist, who confine religion too much to those external acts which may be performed from motives no higher than those which operate on unrenewed men. The danger now is, that the religion of the heart will be neglected, and that many will feel well satisfied with themselves, on account of their activity and zeal, who are yet strangers to a work of grace. This being the point on which Christians of the present day are liable to err, it is a matter of congratulation, that some writers seem disposed to turn the attention of the Christian public to the importance of diligence and punctuality in performing the duties of the closet.