as to other duties. For the free discharge of this duty is one of our
most solemn trusts. Each one, enlightened by the great principles of
disinterested benevolence, is left to the decisions of his own mind in
shaping his conduct and alms to its requisitions. To be permitted to
judge for ourselves in matters of such high and solemn import is an
exalted dignity. But to every degree of dignity and privilege, there is
attached an increase of responsibility.

Such is our present attitude in relation to the work of benevolence.
Now shall we abuse this confidence, despise our privileges, and show
ourselves unworthy of our almost angelic exaltation? Shall we make this
liberation from the specific requisition of tithes "an occasion to the
flesh," an excuse for less pecuniary sacrifices than the Jews were
subjected to? What ingratitude! How displeasing to our Heavenly Father
who has raised us thus high!

Hence, exemption from tithes, instead of relaxing our obligations to
beneficence, rather strengthens them. As charity is purely a matter of
voluntariness, the whole soul must be enlisted in it. We must not only
guard against a betrayal of our trust, but against dispositions in the
least at variance with its duties. We must keep our hearts in sympathy
with Christ; lest, failing in sympathy with him, we fail to imitate him.

Let these responsibilities, together with the ingratitude and contempt
of God's favor implied in the non-fulfilment, be earnestly contemplated.
Let us tremble lest we make the privilege of a more spiritual
beneficence, and excuse "for withholding more than is meet," and turn
the blessing into a curse.

13. That benevolence is the measure of personal piety. Personal piety