« הקודםהמשך »
covenant the Lord hath made with them, neither after the law and commandment which he hath commanded them, saying, Thou shalt worship the Lord thy God, and him only shalt thou serve.“ “ They serve other gods unto this day.” And “No man can serve two masters.”
3. How vain is it for any man to aim at this,-to attempt the serving of two masters! Is it got easy to foresee what must be the unavoidable consequence of such an attempt ? “ Either he will hate the one, and love the other; or clse he will hold to the one, and despise the other.” The two parts of this sentence, although separately proposed, are to be understood in connection with each other; for the latter part is a consequence of the former. He will naturally hold to him whom he loves. He will so cleave to him, as to perform to him a willing, faithful, and diligent service. And in the mean time, he will, so far at least, despise the master he hates, as to have little regard to his commands; and to obey them, if at all, in a slight and careless manner. Therefore, whatsoever the wise men of the world may suppose, “Ye cannot serve God and mammon.”
4. Mammon was the name of one of the heathen gods, who was supposed to preside over riches. It is here understood of riches themselves ; gold and silver; or, in general, money, and, by a common figure of speech, of all that may be purchased thereby; such as case, honour, and sensual pleasure.
But what are we here to understand by Serving God? And what, by Serving Mammon?
We cannot serve God, unless we believe in him. This is the only truo foundation of serving him. Therefore, the belicving in God, as “reconciling the world to himself through Christ Jesus," the believing in him, as a loving, pardoning God, is the first great branch of his service.
And thus to believe in God implies, to trust in him as our Strength, without whom we can do nothing, who every moment endues us with power from on high, without which it is impossible to please him ; as our Help, our only Help in time of trouble, who compasseto us about with songs of dc. liverance; as our Shield, our Defender, and the lister up of our head above all our enemies that are round about us.
It implies, to trust in God as our Happiness; as the centre of spirits; the only rest of our sculs; the only good who is adequate to all our capacities, and suitlicicnt to satisfy all the desires he hath given us.
• It implies (what is nearly allied to the other) to trust in God as our End; to have an eye to Him in all things; to use all things only as means of enjoying Him; wheresoever we are, or whatsoever we do, to see Him that is invisible, looking on us well pleased, and to refer all things to him in Cbrist Jesus.
5. Thus to believe, is the first thing we are to understand by serving God. The second is, to love Him.
Now to love God, in the manner the Scripture describes, in the manner God himself requires of us, and by requiring engages to work in us,-is to love him as the ONE GOD; that is, “ with all our heart, and with all our soul, and with all our mind, and with all our strength ;”-it is to desire God alone for his own sake; and nothing else, but with reference to him ;-to rejoice in God ;-to delight in the Lord; not only to seek bat find happiness in Him; to enjoy God as the chiefest among ten thousand; to rest in Him, as our God and our all ;-in a word, to have such a possession of God, as makes us always happy.
6. A third thing we are to understand by serving God, is, to resemble, or imitate Him.
So the ancient Father: Optimus Dei cultus, imitari quem colis : “It is the best worship or service of God, to imitate him you worship.”
We here speak of imitating or resembling him in the spirit of our minds : For here the true christian imitation of God begins. God is a Spirit; and they that imitate or resemble him, must do it in spirit and in truth.
Now God is Love: therefore they who resemble him in the spirit of their minds, are transformed into the same image. They are merciful, even as He is merciful. Their soul is all love. They are kind, benevolent, compassionate, tenderhearted; and that not only to the good and gentle, but also to the froward. Yea, they are, like Him, loving unto every man, and their mercy extends to all his works.
7. One thing more we are to understand by serving God, and that is, the obeying him; the glorifying him with our bodies, as well as with our spirits ; the keeping his outward commandments; the zealously doing whatever he hath enjoined, the carefully avoiding whatever he hath forbidden ; the performing all the ordinary actions of life with a single eye and a pure heart, offering them all in holy, fervent love, as sacrifices to God, through Jesus Christ.
8. Let us consider now, What we are to understand, on the other hand, by Serving Mammon. And, first, it implies, the trusting in riches, in money, or the things purchascable thereby, as our strength,- the means whereby we shall perform whatever cause we have in band; the trusting in them as our help,—by which we look to be comforted in, or delivered out of, trouble.
It implies the trusting in the world for happiness; the supposing that “ a man's life (the confort of his life] consisteth in the abundance of the things which he possesseth ;” the looking for rest in the things that are seen ; for content in outward plenty; the expecting that satisfaction in the things of the world, which can never be found out of God.
And if we do this, we cannot but make the world our end; the ultimate end, if not of all, at least of many, of our undertakings, many of our actions and designs; in which we shall aim only at an increase of wealth, at the obtaining pleasure or praise, at the gaining a larger measure of temporal things, without any reference to things eternal.
9. The serving mammon implies, secondly, loving the world; desiring it for its own sake; the placing our joy in the things thereof, and setting our hearts upon them; the secking (what indeed it is impossible we should find) our happiness therein; the resting, with the whole weight of our souls, upon the staff of this broken reed; although daily cxperience shows it cannot support, but will only “enter into our hand and pierce it.”
10. To resemble, to be conformed to the world, is a third thing we are to understand by serving mammon; to have not only designs, but desires, tempers, affections, suitable to those of the world ; to be of an earthly, sensual mind, chained down to the things of earth; to be self-willed, inordinate lovers of ourselves ; to think highly of our own attainments; to desire and delight in the praise of men ; to fear, shun, and abhor reproach; to be impatient of reproof, easy to be provoked, and swift to return evil for evil.
11. To serve mammon, is, lastly, to obey the world, by outwardly conforming to its maximis and customs; to walk as other men wall, in the common road, in the broad, smooth, beaten path ; to be in the fashion; to follow a multitude; to do like the rest of our neighbours ; that is, to do the will of the flesh and the mind, to gratify our appetites and inclinations ; to sacrifice to ourselves; aim at our own
ease and pleasure, in the general course both of our words and actions.
Now what can be more undeniably clear, than that we cannot thus serve God and mammon?
12. Does not every man see, that he cannot comfortably serve both? That to trim between God and the world, is the sure way to be disappointed in both, and to have no rest either in one or the other? How uncomfortable a condition must he be in, who, having the fear, but not the love of God, --who, serving him, but not with all his heart,-has only the toils and not the joys of religion ? He has religion enough to make him miserable, but not enough to make him happy: his religion will not let him enjoy the world; and the world will not let him enjoy God. So that by halting between both, he loses both; and has no peace either in God or the world.
13. Does not every man see, that he cannot serve both, consistently with himself? What more glaring inconsistency can be conceived, than must continually appear in his whole behaviour, who is endeavouring to obey both these masters,, striving to "serve God and mammon ?” He is indeed “a sioner that goeth two ways ;” one step forward and another backward. He is continually building up with one hand, and pulling down with the other. He loves sin, and he hates it: he is always seeking, and yet always fleeing from, God. He would and he would not. He is not the same man for one day; no, not for an hour together. He is a motley mixture of all sorts of contrarieties; a heap of contradictions jumbled in one. O be consistent with thyself one way or the other! Turn to the right hand or to the left. If mammon be God, serve thou him; if the Lord, then serve Him. But never think of serving either at all, unless it be with thy whole heart.
14. Does not every reasonable, every thinking man sce, that he cannot possibly serve God and mammon? Because there is the most absolute contrariety, the most irreconcileable enmity between them. The contrariety between the most opposite things on earth, between fire and water, darkness and light, vanishes into nothing, when compared to the contrariety between God and mammon. So that, in whatsoever respect you serve the one, you necessarily renounce the other. Do you believe in God through Christ ? Do you trust in Him as your strength, your help, your shield, and your exceeding great reward ?--as your happiness ?
your end in all, above all things ? Then you cannot trust in riches. It is absolutely impossible you should, so long as you have this faith in God. Do you thus trust in riches? Then you have denied the faith. You do not trust in the living God. Do you love God? Do you seek and find happiness in him? Then you cannot love the world, neither the things of the world. You are crucified to the world, and the world crucified to you. Do you love the world? Are your affections set on things beneath? Do you seck happiness in earthly things? Then it is impossible you should love God. Then the love of the Father is not in you. Do you resemble God? Are you merciful, as your Father is merciful ? Are you transformed, by the renewal of your mind, into the image of him that created you? Then you cannot be conformed to the present world. You have renounced all its affections and lusts. Are you conformed to the world ? Does your soul still bear the image of the earthly? Then you are not renewed in the spirit of your mind. You do not bear the image of the heavenly. Do you obey God? Are you zealous to do bis will on carth, as the angels do in heaven? Then it is impossible you should obey mammon. Then you set the world at open defiance. You trample its customs and maxims under foot, and will neither follow nor be led by them. Do you follow the world? Do you live like other men? Do you please men? Do you please yourself? Then you cannot be a servant of God. You are of your master and father, the Devil.
15. Therefore, thou shalt worship the Lord thy God, and Him only shalt thou serve. Thou shalt lay aside all thoughts of obeying two masters, of serving God and mammon. Thou shalt propose to thyself no end, no help, no happiness, but God. Thou shalt scck vothing in carth or heaven but Him : thou shalt aim at bothing, but to know, to love, and enjoy Him. And because this is all your business below, the only view you can reasonably have, the one design you are to pursue in all things,-“ Therefore I say unto you,"' [as our Lord continues his discourse,] “ Take no thought for your life, what ye shall eat, or what ye shall drink; por yet for your body, what ye sball put on :"-A deep and weighty direction, which it imports as well to consider, and thoroughly to understand.
16. Our Lord does not here require, that we should be utterly without thought, cren touching the concerns of this life. A giddy, careless temper, is at the farthest remove from the whole Religion of Jesus Christ. Neither does he require us to