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sacrifice; being, on account of his ten thousand deficiencies, humbled to the very dust before his GOD.

Again, thirdly, let us beware of the error of those who think, that it is only necessary for a man to act according to his conscience, in order to make sure that his conduct shall be right. It ought, first, to be inquired, whether it be an enlightened conscience which he follows. For there certainly is such a thing as a blinded conscience; and, also, a sleepy conscience, a corrupted conscience, a hardened conscience, a "conscience seared as with a hot iron.”* There have been those who have even thought, that in killing the best servants of GOD, they did GoD service.† More than half, perhaps, of the common sins of men, are committed by them without the least violence to conscience and, for this reason,-che " 'light that is in them is darkness." If the mind and conscience are truly enlightened, so as to discern religious truth, and error, and good, and evil; and so as to know the whole nature and extent of religious and moral duty; then, indeed, to follow conscience is to follow a single or clear-sighted eye; and the eye being "single," the general conduct will be right:the whole body will be full of light. But if the " eye be evil, thy whole body shall be full of darkness;" and if "the light, that is in thee, be darkness, how great is that darkness." Let us then dread an ignorant and blinded conscience: it is the source of ten thousand sins, of which we are not at all aware. Let us dread it as we would a diseased eye, which, if it see at all, yet sees falsely.

But how, it will be said, are we to obtain this spiritual faculty which has been so much spoken of? Our answer is, that it is to be obtained by prayer, and also by the use of all those means which God hath appointed for the attainment of it. The HOLY SPIRIT is the author of all spiritual light; and our SAVIOUR hath assured us, that God will "give the HOLY SPIRIT to them that ask Him."§ Would St. Matt. vi. 23.

* 1 Tim. iv. 2.
St. Luke, xi. 13.

† St. John, xvi. 2.

we know the first principles of our religion, would we be instructed aright respecting GOD THE FATHER, and his Son JESUS CHRIST;-the same GOD, who said in the beginning, "Let there be light, and there was light;"*--the same GOD, who then "commanded the light to shine out of darkness," must shine into our hearts, "to give the light of the knowledge of the glory of God in the face of Jesus Christ." David prayed thus for the divine illumination: " open thou mine eyes, that I may behold wondrous things out of thy law." Saint Paul prayed for his converts thus: "the eyes of your understanding being enlightened, that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints.Ӥ

Let us pray to GOD for the same gift: let us pray also, that we may "be filled with the knowledge of His will in all wisdom and spiritual understanding."||

To prayer, however, we must add other means. We must take all measures for detecting in ourselves every religious error: we must avoid prejudice; we must inquire, examine, reflect, observe. We must read the Scriptures with great attention we must make honest use of the little light which we have: "for whosoever hath, to him shall be given; and whosoever hath not" (that is, makes no use of what he hath)" from him shall be taken away even that which he seemeth to have."T

But it may, also, be asked, How are we to know whether we have the spiritual faculty or not? We answer, "to the law, and to the testimony,' "** examine what the Scripture testifies on this subject. A taste for the Scriptures is, indeed, of itself, a sign of our possessing some degree of this spiritual light we mean, provided it be a taste for the entire and unadulterated word of God, and not for a few favourite or perverted parts of it.

We will only add the following caution. Some are apt

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to think that spiritual light has respect chiefly either to the mysteries, or to what are now commonly called the doctrines of the Gospel, which is certainly a great mistake. Spiritual light is continually spoken of in Scripture as having a reference also to every part of a man's practical conduct. Thus, Saint Peter, after speaking of faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity, observes, in respect to them all, “that he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins."* And Saint John also observes, that he that "hateth his brother, is in darkness even until now." As the eye instructs the body how to move, and enables each limb to act its proper part; so the spiritual faculty of the mind, when in its full vigour and perfection, directs every action of the life: it helps us to perceive our various duties, instructs us what to aim at, and what to avoid it enables us to know what tempers are good, and what are evil; what thoughts, what words, what actions. It informs us not in doctrines only, or in the mysteries of our faith, but in every branch and ramification of our various duties, whether to GOD or man. For if "THINE EYE BE SINGLE, THY WHOLE

BODY SHALL BE FULL OF LIGHT."‡

XXXIV.

ST. MATTHEW, VI. 24.

No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon.

THIS is a most important and fundamental maxim of true religion. "No man can serve two masters" that is, two opposite masters. The word "Mammon" signifies riches, 1 St John ii. 9. + St. Matt. vi. 22.

*2 St. Pet. i. 9.

or the god of riches. It may stand, however, for any other idol, which men may be disposed to worship. This saying of CHRIST, therefore, if taken in the narrow sense, means, ye cannot be servants to GOD, and, at the same time, servants (or slaves) to the love of money: or, if taken in the largest sense, ye cannot be servants to GoD, and at the same time servants (or slaves) to any other master—either to riches, or to honour, or to pleasure; either to the world, to the flesh, or to the Devil. In whichsoever of these senses we interpret the term, "Mammon;" GoD and Mammon are opposite masters; and they command opposite duties. That which the one directs us to hate, the other instructs us to love; and that which the one requires us to do, the other commands us to leave undone. Allegiance to the one is rebellion against the other. It is impossible to unite the two services; and it is hypocrisy, as well as folly, to attempt to do it. Choose, therefore, which ye will serve: ye cannot serve GoD and Mammon.

In enlarging on this passage, it may be observed, that fidelity to God is here implied to be a leading principle of true religion. GoD is held up to us, under the character of a master; and man, in that of a servant. GOD, indeed, may also be considered as represented in this place in the light of a lord or king; and man, in that of a subject. To be a Christian, therefore, is to be a faithful servant of our heavenly Master, and to be a loyal subject of the King of kings. It is, to take Him, and Him only, for our Lord. It is, to refuse obedience to His competitors and His adversaries. It is, to obey the laws of GOD, and not any opposite laws. It is, to bow to His authority, and not to any rival authority. It is, to love GoD, to fear GoD, to delight in GOD and comparatively speaking, neither to love, nor fear, nor delight in any other object. It is, to hate and despise all other objects, when considered as competitors with GOD. Many, who profess in general to be servants of GOD, are far from being thus faithful to Him. They are like ser vants having two masters; or like subjects pretending

allegiance to two kings, who are rivals of each other. They obey GoD, as they think; but they obey Mammon also. They endeavour to unite the two services:-they wish to be in favour with GoD, and in favour also with men; to gain the riches of this life, and likewise a treasure in heaven; to possess the honour of the world, as well as eternal glory.

Let us now speak particularly of those who serve Mammon in the most literal sense; and in treating of these, we shall describe a large part of mankind. Most men, in entering upon their profession, especially if it be that of trade, propose to make their fortunes, as they call it. "What," say they, "is the use of following business, if we are not to gain money by it? We will labour to be rich, and even to be very rich; but we will use honest means, and take due care to fulfil, at the same time, all our religious and moral duties."

Such persons mistake the nature of true religion. They understand not, that it consists in mortifying those earthly desires which naturally govern the heart, in order that by so mortifying them, GoD may reign without a rival there. They perceive not, that indifference to wealth, and a disposition to labour for the sake of duty, and not of covetousness, are some of the chief marks of true religion. They, moreover, mistake in supposing, that any man, influenced by a strong love of wealth, can carry on his business with perfect fairness.

The desire of money blinds the eyes, and betrays into frauds which are unperceived. Would you be strictly honest-would you avoid the crooked conduct common in your profession-begin with determining that it shall be your chief object to please Gon, and not to obtain money: for be assured, that a man cannot be true to his gain, and true to his GoD also. You cannot serve both these masters; either you must hate the one, and love the other; or hold to the one, and despise the other: you cannot serve God and Mammon.

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