equal as to property. In this respect no one could claim a superiority over his neighbor. But this law has not been generally approved by mankind. While human nature remains as it now is, it is doubted whether such a regulation would be advantageous to society. It probably would be the reverse. We ought however, as we have ability, to bear one another's burdens, and so fulfill the law of Christ.' Those who are rich are under sacred obligations to devote a part of their property to the promotion of the spiritual and eternal interests of men, and they should do it with a settled plan or system, and in concert with others. There should be an entire consecration to the Lord of all that we are and all that we possess. Such is the injunction of Scripture by precept and example. "Vow, and pay unto the Lord, your God; let all that be round about him bring presents unto him that ought to be feared." "And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, then shall the Lord be my God; and of all that thou shalt give me, I will surely give the tenth unto thee." My views on this subject are by another thus happily expressed: "Every man is bound to regard all his property, and all the avails of his industry and enterprise as belonging to God; he is to hold it all and manage it, as a sacred trust for which he must give account to the supreme Proprietor; he is to apply it and dispose of it exclusively as the Lord's servant, and in the work of the Lord."

IV. In what manner should we bestow our charitable contributions?

1. We should bestow them without ostentation, or a desire to obtain the applause of men. "Take heed," says the Saviour, "that ye do not your alms before men to be seen of them, otherwise ye have no reward of your Father

which is in heaven." We are not to conclude from this prohibition, that it is sinful to give atms, or make charitable donations, in the sight of our fellow men. This we

may do and are frequently called to do. In case of public contributions it is unavoidable. The meaning of our Lord evidently is this: Take heed that ye do not your alms with a view merely to obtain the approbation of men. If you are influenced by this unworthy principle, you have no reason to expect a reward from your heavenly Father. That this was his meaning, seems evident from what follows. "Therefore, when thou doest thine alms, do not sound a trumpet before thee as the hypocrites do in the synagogues and in the streets, that they may have glory of men." The hypocrites performed this duty from a spirit of pride and vain-glory. They sought the applause of men, and wished to be viewed as the most religious part of the community. In order to accomplish this purpose, they chose to give their alms in the synagogues and in the streets, where was a great concourse of people to observe and applaud their liberality. Because multitudes thus publicly shared in their favors, they were in high estimation. Their conduct on these occasions indicated a proud, hypocritical spirit, and as such it was utterly condemned by Christ. Would we bestow our alms acceptably, such motives and such a spirit must have no influence in actuating us, otherwise we also shall receive no reward of our Father in heaven.

2. Our charities as far as practicable should be given in a private manner.

Thus speaks the Saviour, "When thou doest alms, let not thy left hand know what thy right hand doeth, that thine alms may be in secret; and thy Father which seeth in secret himself shall reward thee openly." Some suppose that this verse of Scripture refers to the placing of the corban, or poor man's box, into which the Jews cast their

free-will offerings, on the right hand of the passage into the temple. There stood a box in which they deposited money for the support of the poor. This they did with the right hand, as denoting readiness and disinterested intentions. The phrase, let not thy left hand know what thy right hand doeth, teaches that they should ordinarily conceal their contributions as much as the case will admit; that they should not think of them nor indulge complacency in them, nor desire to have them known. Secrecy is one evidence of sincerity. "The Egyptians made the emblem of charity to be a blind boy reaching out honey to a bee that had lost her wings." Dr. Scott, commenting on this passage of the Saviour, observes, "Circumstances vary, and require variation in outward conduct; there are many charities which can scarcely be promoted without some degree of public notoriety; and frequently a leading person may be called to excite those who are backward by a useful example. Yet no duty is more liable to be made occasion of vain-glory than this; and many designs, very beneficial to others, are supported by a liberality which almost entirely springs from this corrupt principle. The heart is deceitful, and when men love to have their names inserted among the subscribers to public charities, but are not equally liberal in private; when they love to speak and hear of their own beneficence, and are not willing to do much without the credit of it; it is too plain how the case stands with them. In general, private charities, if not more useful, are more unequivocal; and the less reward we receive from man, the more we may expect from our gracious God, provided we act from evangelical principles." There are some instances in which this direction of Christ may be strictly and literally complied with, such as charities bestowed on private individuals. But the principle, is what our Saviour had most in view in this injunction. There are other cases in

which it appears to be duty to make known our deeds of benevolence, not with a selfish desire to receive praise, but to manifest our engagedness in the work of the Lord, our love to him and his cause, our willingness to obey his commands, to assist in every good object which shall tend to advance the cause of Christ, to promote the glory of Christians are to let God, and the happiness of man. their light shine, to be an example of good works. They should go forward in the work of the Lord, and excite others to co-operate with them. To accomplish this object it must be seen and known that they are thus engaged, that they do contribute of their substance to this purpose; and, while they publicly show forth their deeds of charity and benevolence, not from love to self, but from love to God, they will be accepted of Him, and receive that reward which cometh from Him only.

3. Our charitable contributions should be made with cheerfulness.

The direction of Paul is, "Every man, as he purposeth in his heart, so let him give, not grudgingly, or of necessity, for God loveth a cheerful giver." "He that giveth, let him do it with simplicity, and he that showeth mercy, with cheerfulness." In unison with this sentiment, Peter observes, "Use hospitality one to another without grudging." From scriptural testimony, then, it appears that we ought to perform the duty now under consideration with cheerfulness. We must not do it to avoid singularity, as we fear is sometimes the case, especially in public contributions. Some, on these occasions, contribute merely to avoid the mortification of appearing less liberal than others. They heartily regret, that an opportunity is presented, in which they are called upon to relieve the necessitous; and could they have the credit of being benevolent, and yet retain their money, they would be highly gratified; but as this cannot be, they join in affording relief.

But it is evident, that those who give with such feelings, do not exercise that cheerfulness which is required. Our gratuity cannot be acceptable to the Searcher of hearts, unless it is a free-will offering, presented from love to himself and his commands.

4. Our charitable contributions should be made with disinterested motives.

This is plainly taught by the apostle. He says to the Corinthians, "Though I bestow all my goods to feed the poor, and have not charity," in other words, love to God and man," it profiteth me nothing." This plainly implies that we may have an open and liberal hand, and yet a contracted, covetous heart. Vain-glory or ostentation may excite to the performance of outward acts of generosity, while at the same time there is no true love to God and man in the heart. But like the blessed Redeemer, the acceptable alms-giver makes the glory of God and the highest good of his fellow men his aim. Prompted by this principle, he feeds the hungry, clothes the naked, supplies the means of grace to the destitute, and contributes to the wants of the necessitous, as God has given him ability, and in the performance of this duty he is conscientious. He seeks not his own, but the honor of God and the good of mankind. And this duty thus discharged will always be acceptable to Him who delighteth in mercy, whose goodness is boundless as the universe, and endless as eternity.

V. There is a reward consequent upon the manner in which charities are bestowed.

A reward is promised even to the hypocritical performance of the duty of alms-giving "Verily, I say unto you, they have their reward." But what was the reward of hypocrites? It was the applause of men. This they sought, and this they obtained. They were esteemed