heed," says he, "that you do not do not your alms before men to be seen of them, otherwise ye have no reward of your Father which is in heaven." See also the three following verses. That is, if we propose our own selfish ends in this world by our good actions, we have acquired the object of our solicitude, and have no reason to expect a reward in the kingdom of heaven. By hypocrites, our Saviour intends the Scribes and Pharisees; and by their sounding a trumpet before them, he represents the vainglorious manner, in which they distributed their gifts. Chardin, a famous voyager, relates, that in the East, the dervises, when they receive presents, blow trumpets in honour of the donor. It may be inferred from Matthew vi. 2, that the poor Jews, who begged alms, used the same practice; and that the hypocritical Pharisees might confine their charity to those, who would pay them this honour. Those who perform charitable actions in places of public resort, to be seen of men, are sufficiently gratified by the applauses of the spectators. Our Lord also reproves the Jews for similar ostentation in their prayers. "And when thou prayest thou shalt not be as the hypocrites are, for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward." In opposition to a display of devotion, our Saviour directed them to enter into their closet, and pray to their Father in secret, and

assured them that he, who seeth in secret, would reward them openly. The custom of praying in the corners of the streets, was probably common in our Saviour's time, among those who wished to attract public notice by their superior sanctity; but ostentation in prayer has not been confined to that period, or that nation, but may be traced in various others. Mahometans perform their acts of worship in the most public manner. According to the accounts of travellers, "such Turks as are so employed, that they cannot conveniently attend the mosques, in whatever business they are engaged, pray immediately, when the hour warns them, in whatever place they are situated."

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In opposition to Pagans and Jews, who thought they should be heard for their much speaking," our Lord condemns vain repetition in prayer. The idolatrous worshippers of

Baal called on the name of their God from morning till evening, saying, "O Baal, hear us!" Thus, also, the worshippers of Diana, all with one voice, for the space of two hours, cried out, "Great is Diana of the Ephesians!" The Jewish Rabbins have laid down the following maxims: "Every one who multiplies prayer shall be heard." "The prayer which is long, shall not return empty." It is said that the Pharisees, in compliance with these precepts, would make prayers three hours long. Our Saviour reproves them for their long and hypocritical prayers. "Woe unto

you Scribes and Pharisees, hypocrites; for ye devour widows' houses, and for a pretence, make long prayers, therefore you shall receive. the greater condemnation." Our divine Teacher likewise condemns those unmeaning tautologies, which are so foreign from the true spirit of devotion. In the form of prayer, which he gave his disciples, there is no vain. parade, prolixity, or importunate repetition. It is concise, perspicuous, and comprehensive; and fitted for all classes of men. fixes our thoughts on a few important points,. adapted to impress the mind with a deep sense of our own duties and interests, and of the designs and goodness of our heavenly Father, to whom it is addressed.

It

The importance of prayer appears from our Saviour's commands on this subject; from his promises to those who pray in sincerity; from his directions what we ought to ask for ; and from what he has taught us, that we may reasonably expect to receive in return for our prayers. They are the means which God has appointed, for producing and strengthening devout affections towards himself, and benevolence towards our brethren; and in this way, of fitting us for the performance of our duty, both towards our Maker and our fellow

creatures.

Our Lord next reprehends fasting, when it is to be ascribed to the desire of acquiring the reputation of superior sanctity. "Moreover," said he, "when ye fast, be not as the

hypocrites, of a sad countenance, for they disfigure their faces that they may appear unto men to fast," &c. A sad countenance here signifies that austere, mortified look, which devotees affect, who place piety in outward show, rather than in true goodness. The

Pharisee boasted that "he fasted twice in the week;" that is, on Monday and Thursday. On Thursday, in memory of Moses going up Mount Sinai on that day; and on Monday, in memory of his coming down from thenee. It is said that some of the Pharisees fasted four days in the week, and slept upon the ground, and even strewed thorns under them, in order to excite greater uneasiness. The Jews began their fasts on the evening, after sunset, and remained without eating, till the same hour the next day; or, till the rising of the stars. On the great day of expiation, they continue without food for twenty-eight hours. The Eastern people, generally, consider fasting as consisting not only in an abstinence from food, but from bathing, perfumes, and anointing; in short, a total abstinence from pleasure of every kind.

In opposition to this ostentatious display of superiour sanctity in our religious duties, our divine Instructer gave the following directions: "But thou, when thou fastest, anoint thine head, and wash thy face," &c. As the Jews ordinarily anointed their heads, except on days of mourning, the meaning of our Saviour seems to be, that we should appear with the

same countenances and habits on days of fasting, as at other times. The reason of our Lord's injunction is thus given by himself; "That thou appear not unto men to fast, but unto thy Father which is in secret, and thy Father, who seeth in secret, shall reward thee openly." It appears that fasting is only approved by our Saviour, when it is performed with a view to promote pious dispositions in the mind, and not to obtain praise from men.

LETTER X.

The Subject continued.

MY DEAR NIECES,

He

. Our blessed Lord continues his discourse, by inculcating heavenly-mindedness, and the practice of virtues, to which the Jewish teachers were generally strangers. warns his hearers against covetousness; and reprehends, in particular, the practice of the Pharisees, who were very avaricious, and very much devoted to the world. They resorted to any measures, just or unjust, to obtain richOur Saviour exhorted his hearers not to lay up treasures on earth, where moth and rust do corrupt, and where thieves break through and steal." In the Eastern countries, where the fashion of clothes did not alter, as with

es.

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s, the treasures of the rich consisted not only