it is to attempt what cannot be done. And why cannot it be done? For the very reason which he had stated above: because 66 no man can serve two masters." God and Mammon are two masters; and therefore no man can serve them both. They are two masters, whose interests directly thwart each other, and whose commands are continually crossing and opposing each other. For example; God says, "thou shalt love thy neighbour as thyself!"* Mammon says, Love thyself best.'-God says, "If thou sell ought unto thy neighbour, or buyest ought of thy neighbour's hand, ye shall not oppress one another."+ one another."+ Mammon says, Make the best bargain in in your power. Over-reach and defraud one another, if you are able. Push your own interests, and care not at whose loss or expense. God says, "Thou shalt not follow a multitude to do evil." "Come out from among them, and be ye separate. Be not conformed to this world." Mammon says, Do as others do. Avoid being singular. Comply with the customs and practices of the world.'-Now is it possible while God and Mammon give such different orders, that we can serve them both? Is it possible, that we can love the

Ley. xxiii. 2. 2 Cor. vi. 17. Rom. xii 2..

one, without hating the other; that we can hold to the one without despising the other? Nay. The very pleas which men continually urge in defence of their sins, shew this to be the case. How often do we hear persons trying to excuse their transgressions of God's law, on the ground that their worldly affairs make such transgressions necessary? What is the language of one? When required to leave off such or such a practice, which the law of God clearly condemns, he answers, All persons in my circumstances follow this practice. "It is necessary to the successful carrying on of my business. If I were to leave it off, I should suffer a great loss. My profits would be less. Others, who are 'not so scrupulous, would get the start of me. Surely these reasons are sufficient to justify my conduct. I cannot be expected so far to injure myself as to give up the practice in question.' What is the language of another? He is admonished to keep holy the Sabbath day. He is told that many things, in which on that day he employs himself or his servants, are strictly forbidden by the holy law of God. 'But such employments,' he cries, are very gainful to me. Several of these things, if 'done on another day, would greatly interrupt the regular business of the week. To

do them on a Sunday is a considerable saving of time. It is a piece of good management, without which I should not keep pace with my neighbours. To observe the Sabbath in the manner enjoined would be so great a hinderance to me, that I may surely hope to be excused for breaking "the command.'Listen to a third. He is exhorted to be bountiful to the poor: to communicate freely to those that are in want. He is shewn that this merciful and liberal conduct is strongly prescribed by the divine law. What does he say? I must "think first of myself, and of my own family. "I have worked hard for what I have. It is not to be supposed that I should readily give it away. Besides, I have a certain object in view, a possession to buy, an improvement to make, a child to set up in business, for which I want to raise a parti'cular sum. In this case it is impossible that 'I can part with my money to others. Such ⚫ an unreasonable act can never be required ' of me. Now what does this language, in these several instances, prove? It proves that God and Mammon are two masters, who require of their servants contrary things: two masters, therefore, whom no man can serve. The persons who use this language, in fact, by using it, confess as

much, while, by breaking God's command, whenever it happens to cross their worldly interest, they clearly shew what master they serve. They clearly shew, whatever they may say to the contrary, or however in some things they may seem to do otherwise, that they are devoted to the service, not of GoD, but of Mammon. Let us remember, that if GOD be our master, we must follow him fully. He demands the heart. He will allow of no reserves. He will not permit us to choose which of his laws we shall break, and which obey; to keep one of his precepts, and to break another. He requires us to have respect unto all his commandments. He will not admit of a rival in our affections; nor suffer any idol to share with him that love which is due to him alone. He has expressly said, that "if any man love the world, the love of the Father is not in him;" that "the friendship of the world is enmity with Gop" and that therefore, "whosoever will be a friend of the world is the enemy of God."*

This may be called a hard saying. Some at least may be ready to ask, What then are we to do? Are we to be idle and slothful? Are we to neglect our business, and 'to let our families come to ruin? Are we to bring ourselves to poverty, till we be* 1 John, ii. 15. James, iv. 4..

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come a burden to others? Does religion require these things of us?' No, my brethren; Religion requires of you none of these things. On the contrary, it forbids you to be idle: it commands you to be industrious, to follow your worldly business with diligence and activity. It expressly declares, that "if any will not work, neither should he eat;" that "if any provide not for his own, and specially for those of his own house, he has denied the faith, and is worse than an infidel."* But is there no difference between industriously following your worldly business, and making the world your master, your idol, your God? Yes: there is a very wide difference between these things. While religion permits, nay commands you to follow with diligence your worldly calling, it also commands you to serve GOD, and to make Him your master. It tells you, that while you are diligently following your worldly calling, you must yet be faithfully serving GOD, "not slothful in business," but at the same time" fervent in spirit, serving the LORD."+ Are you unable to understand how this can be done? I will endeavour to shew you:

1. You must follow your worldly business from right motives. You must be di* 2 Thess. iii. 10. Tim. v. 8. Rom. xii. 11.