now under glass for exhibition.  No one needs to blow his own trumpet nowadays.  We have improved on the ruder methods of the Pharisees, and newspapers and collectors will blow lustily and loud for us, and defend the noise on the ground that a good example stimulates others.  Perhaps so, though it may be a question what it stimulates to, and whether B’s gift, drawn from him in imitation or emulation of A’s, is any liker Christ’s idea of gifts than was A’s, given that B might hear of it.  To a very large extent, the money getting and giving arrangements of the modern Church are neither more nor less than the attempt to draw Christ’s chariot with the devil’s traces.  Christ condemned ostentation.  His followers too often try to make use of it.  ‘They have their reward.’  Observe that have means have received in full, and note the emphasis of that their.  It is all the reward that they will ever get, and all that they are capable of.  The pure and lasting crown, which is a fuller possession of God Himself, has no charms for them, and could not be given.  And what a poor thing it is which they seek—­the praise of men, a breath, as unsubstantial and short-lived as the blast of the trumpet which they blew before their selfish benevolence.  Their charity was no charity, for what they did was not to give, but to buy.  Their gift was a speculation.  They invested in charity, and looked for a profit of praise.  How can they get God’s reward?  True benevolence will even hide the giving right hand from the idle left, and, as far as may be, will dismiss the deed from the doer’s consciousness.  Such alms, given wholly out of pity and desire to be like the all-giving Father, can be rewarded, and will be, with that richer acquaintance with Him and more complete victory over self, which is the heaven of heaven and the foretaste of it now.

In its coarsest forms, this ostentation is out and out hypocrisy, which consciously assumes a virtue which it has not.  But far more common and dangerous is the subtle, unconscious mingling of it with real charity—­the eye wandering from the poor, whom the hand is helping, to the bystanders—­and it is this mingling which we have therefore to take most heed to avoid.  One drop of this sour stuff will curdle whole gallons of the milk of human kindness.  The hypocrisy which hoodwinks ourselves is more common and perilous than that which blinds others.

II.  We need not dwell at length on the second application of the general warning—­to prayer; as the words are almost, and the thoughts entirely, identical with those of the former verses.  If there be any action of the spirit which requires the complete exclusion of thoughts of men, it is prayer, which is the communion of the soul alone with God.  It is as impossible to pray, and at the same time to think of men, as to look up and down at once.  If we think of prayer, as formalists in all times have done, as so many words, then it will not seem incongruous