purchasable thereby, as our strength, the means whereby we shall perform whatever cause we have in hand; 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 comfort 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 seeking (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 experience 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 maxims and customs; to walk as other men walk, 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 sinner 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. Oh, be consistent with thyself one way or the other! Turn to the right hand or to the If mammon be God, serve thou him; if the Lord,

left

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 see, that he cannot possibly serve God and mammon? because there is the most absolute contrariety, the most irreconcilable 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 seek 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 his will or 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 ander foot, and will neither follow nor be led by them.

without long and serious thought, not without much and earnest care. Consequently, this care, to provide for ourselves and our household, this thought how to render to all their dues, our blessed Lord does not condemn. Yea, it is good and acceptable in the sight of God our Saviour.

It is good and acceptable to God, that we should so take thought concerning whatever we have in hand, as to have a clear comprehension of what we are about to do, and to plan our business before we enter upon it. And it is right that we should carefully consider, from time to time, what steps we are to take therein; as well as that we should prepare all things beforehand, for the carrying it on in the most effectual manner. This care,

termed by some,

"the care of the head," it was by no means our Lord's design to condemn.

17. What he here condemns is, the care of the heart; the anxious, uneasy care; the care that hath torment: all such care as does hurt, either to the soul or body. What he forbids is, that care which sad experience shows, wastes the blood and drinks up the spirits; which anticipates all the misery it fears, and comes to torment us before the time. He forbids only that care which poisons the blessings of to-day, by fear of what may be to-morrow; which cannot enjoy the present plenty, through apprehensions of future want. This care is not only a sore disease, a grievous sickness of soul, but also a heinous offence against God. A sin of the deepest dye. It is a high affront to the gracious Governor and wise Disposer of all things; necessarily implying, that the great Judge does not do right; that he does not order all things well. It plainly implies, that he is wanting, either in wisdom, if he does not know what things we stand in need of; or in goodness, if he does not provide those things for all who put their trust in him. Beware, therefore, that you take not thought in this sense be ye anxiously careful for nothing. Take no uneasy thought: this is a plain, sure rule. Uneasy care is unlawful care. With a single