But does it not plainly appear, from what has been said, that a truly pious frame of the soul will be naturally manifested in the more faithful and conscientious discharge of these moral duties. Does it not appear that unfaithfulness in the discharge of these moral duties indicates a state of the soul, as far removed from a pious and devout frame, as does the neglect of exercises truly religious, or coldness of feeling while engaged in them? I might pursue this mode of argument further, and show that a neglect to discharge faithfully and in a truly conscientious and religious manner these common duties, operates powerfully to prevent progress in piety, if not even to destroy its life in the soul. I know it is said that the neglect of secret prayer, is a great preventive of religious progress, and I believe this to be literally true. But it is no greater, and no more certain a preventive, than carelessness in regard to the details of ordinary

duty. On the contrary, I might show that a faithful, religious, conscientious discharge of the common duties of life does operate, in a powerful manner, to promote growth in holiness, progress in piety. And why is this? Because, I answer, in the latter case, we are exercising and thereby strengthening the feelings and principles of piety in the soul. But, in the former, we are violating, weakening, destroying these feelings and principles. May we

not then regard it as a general truth, that all, who are truly pious, will manifest their piety by a faithful discharge of the common duties of ordinary life? Or, at least, may we not regard it as a general, fixed principle that they are under obligations so to do?

It

· This, my readers are ready, perhaps, to say, is a self-evident proposition. might seem so, were it not, that facts bear me out in the assertion, that its truth is not practically believed, that its force is

not fully felt even in the professedly christian community. I need not dwell upon particular and specific illustrations in proof of this assertion. I would ask, if, as you enter a store, knowing that he who does business there, is a professedly pious man, you have the feeling that you cannot be deceived by him, the feeling that he is a pious man, and therefore, would sooner cut off a right hand than knowingly deceive, than violate the principles and the spirit of christianity? You are told that your neighbor has made a large purchase of wild land, land which he never saw, and in regard to which he knows nothing, but which he has taken upon the representations of him of whom he purchased, confirmed as they were by the testimony of his friends. You inquire for the names and the characters of the individuals of whom he purchased, and of his friends. They are named to you, and you are told that they are all professedly pious men.

Now, I ask, if the very mention of this fact, does, as it certainly ought, impress your mind with the feeling that there can be no deception, no misrepresentation ? Does the feeling rise, at once in your heart, "they are pious, and would sooner sacrifice their lives than say or do what they knew or believed to be wrong? But I need not go further with these questions. It is a common remark, that you can place no more dependence upon a professedly pious man, in a bargain, than you can upon one, who does not profess to be governed by religious principle, and in many cases, not even so much. Often have I been told, by those who regard themselves as merely moral men, that they can place no dependence upon the honesty of professedly pious men, they charge them with hypocrisy. But I am satisfied, after careful examination upon this point, that these men are self-deceived, that they make a distinction between the different actions of

the same life, regarding one portion as mere morality, and the other as true piety.

Let me give another illustration of the prevalence of this error. Suppose that you have the religious diary of some pious man of business. What will be its character ? Will it not relate, principally, if not solely, to those portions of the day, in which he is engaged in religious exercises? Will it not almost entirely overlook those much longer portions of the day, spent in the transactions of business, or in the discharge of the ordinary duties of life? As you turn over the pages, you read, "this morning I was cold and heavy in prayer, this evening had refreshing views of the Lord and of his love, and my soul seemed to overflow with grateful emotions. On one occasion, the mind wanders in prayer. On another, there is much of fervor, and true devotion of heart." These statements are all confined, you perceive, to certain seasons and certain exercises. It