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pany it. Indeed there can be no action too mean, no de. pendence too abject and pitiful for a Luciferian, if it may only minister any how to his numerous wants and neces. sities; as it may without diminishing in the least his quan: tum of self importance. The modest, humble, active individual may think it necessary to repay a kindness, or return an obligation, and if he can with interest: but the Luciferian would look like a fool to himself, should he think of it. No: all the world is made for him; and he would rather depend on his father, mother, brothers, sisters, or any stranger either, than be bound to serve them, or to help himself. Therefore the humble man is in fact his superior; whatever the proud man may think, who never has the grace to own an obligation to any body, at the same time that he is poor and mean enough to owe it to almost every body.
--3, Finally, it may be enough to observe of the sort, that as long as they maintain their characteristic pride, or as long as they are what they are, there will be no chance of moving them to be wiser or better. It is contrary to the order established by the Governor of the world in this be half, for the proud to be wise or good. For he “resist eth the proud, but giveth grace unto the humble” (Jam. iv. 6). Now without the help of his grace we can do nothing: and as this indispensable qualification will never consort with pride, you may as well hope to pound his folly out of a fool by braying him in a mortar among wheat with a pestle (Prov. xxvii. 22), as to cast out the spirit of Pride from the heart of a nation, or of any individual, in whom it has once been domesticated. “By their fruits ye shall know them” (Matt. vii. 20).
3:4, But with regard to the Mammonites and HalfMammonites, whose fruits are not so conspicuous as the gaudy productions of Pride-with regard to these, distinction may be difficult by any other means, than a compari. son with their antitheses ; but by such means both an external and internal distinction of the class might be loosely
apprehended, namely, by a comparison between the servants of God and the servants of Mammon; as for example,
--1, The former, or servants of God, are those who follow his will against all the world; aspiring to things which eye hath not seen, but God hath prepared " for him that waiteth for him” (Isai. lxiv. 4): the latter, or servants of Mammon, are those who rather follow the way of the world in preferring things seen and temporal to things unseen and eternal, and therefore generally called WORLDLINGS; though the meaning of the epithet will extend to the subject of every sort of undue deference for that authority-especially to such as professing to renounce the same in their baptism, will observe such profession there. after with about the same degree of sincerity with which the worldling observes his other religious engagements, and civil too when he can choose. 1-2, The former class therefore are some whom money
cannot command; the latter, those whom money may command any how ; as for example in the way of bribery, immoderate preferment and the like, unfortunately. “ For the love of money is the root of all evil ; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows" (Tim. I. vi. 10). And it may well be said, Unfortunately ; considering how much better things might have been expected of some who have so fallen--unless (and then not unfortunately, but much otherwise) they should have the grace to repent, and improve a glorious opportunity of sacrificing pelf to principle. Moreover
-3, While the servants of God can think no honour but what he bestows worth accepting; the servants of Mammon are known to be they “which receive honour one of another, and seek not the honour that cometh from God only” (John v. 44). " I;, ---- ;;1.... OD DATY chris 1 Such however is our Saviour's criterion for distinguishing between the servants of God and the servants of Mammon, or the criterion which he has suggested for the purpose. But in its first clause we are not to understand a caution against receiving honour from those who receive it from God in the way of his commandments; for this were to receive it indirectly from him: on the contrary; the caution that we are to understand is against the supposition of any honour accruing from the glare of their circumstances; which the bonour from God has nothing to do with, nor that of the owner either most frequently. For to be governed by one's own circumstances without worshipping the same, whether one finds or creates them, is rational; and so far as we are all creatures of circumstances in some measure, likewise more or less necessary : but, to be governed by the circumstances of others, or to honour the owners accordingly, will be first man-worship, and finally the worship of Mammon; being just what our Saviour prohibits. But .-4, How can it signify in such a case, what he may prohibit, or what commend when a worldling, a man of the world, or a Mammonite would rather have a thief for his counsellor and companion than Christ. “Not this man but Barabbas !” (John xviii. 40) says he ; because the world recommends him, and he sees what a mighty sway it has, or its Prince however ; without considering that it is all delivered, or lent to him (Luke iv. 6) for certain purposes,-or by whose licence these are allowed. “All this. power is mine," says the Prince: and the man of the World implicitly believes him. “If thou therefore wilt worship me, all shall be thine.” And how can he doubt it with so many examples before his eyes of the great worldly encouragement that is given to men of the world ; while others are driven about and buffeted by the same exactly as if they did not belong to it; or just as a creature of one herd or kind would be served by those of another, if he should ever venture among them. Indeed we are buffeted by the CHILDREN of this world also, as well
as by the men, very naturally : because we are not of the world ; but he who is hated by the world hath chosen us out of it (John xv. 19). - And yet it may seem inconsistent again (if that be worth mentioning) for persons to bestow this preference on the World, who have formally renounced it: which is, not the religious orders merely, but more than ninety-nine in the hundred of all who are baptized into Christ. Our beginning in Christ, or rather in sobriety—the very escape from madness to sanity, consists in judging no longer after the way of the World, but after the dictates of reason and Revelation; that is in judging righteous judgment, as our Saviour says. “ Judge not according to the appearance; (says he, and that is how the World judges) but judge righteous judgment” (John vii. 24). So St. Paul alluding to the same engagement says, “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof: neither yield ye your members as instruments of unrighteousness to sin; but YIELD YOURSELVES, UNTO God, as those that are alive from the dead, and your mema: bers as instruments of righteousness unto God” (Rom. vi. 11, 12, 13). But if, instead of yielding this obedience to his profession, a man will rather serve the world in spite of every thing, it shews that he has only been baptized to. the World in the name of Christ; being a deception that the World has practised on itself now for many ages, but must not think to practise much longer. For that, the World now really governs in some who would be ashamed to own its influence, is evident from facts. Judging, as we say, from facts; but meaning, from our experience of the same of the facts that we have observed in our time, it would be no unnatural conjecture, to suppose an instance of one, who shall be as regularly born to a divine inherit. ance by Grace, as to an hụman by blood, or to an inci. dental by Providence and owe infinitely more to the first mentioned birth in respect of a benevolent and upright disposition, than to the two last mentioned in respect of any natural or incidental advantages; but who still cannot think the best endowment of the three worth owning. If he had the offer to become a pig, he might spurn the same, or be might be glad to accept it; if to become houseless and naked retaining his present nature, that he would think as bad perhaps as to be a pig, if not worse; but from a Christian to become a mere worldling—which is worse than all, and take his principles, whether called Christian or not is immaterial, with his hopes of salvation, from the fond example of a world which he has also the wit to despise, instead of going for himself to the “ Foun. tain of living waters," eternal principles, into which he was baptized, in all that there is nothing objectionable; it is even what he likes. If this be not infatuation, there is no such predicament; if this do not prove the tyranny of the world or a wide example, there is no such thing going.
And after all, what will a man get by his extreme friendship and deference for the World? Why he will get a friend when he is not wanted; a friend in prosperity, in adversity none; as it happened to Job. Never was there given a finer picture of the World in any composition than his story presents: where every man is seen to like his neighbour according to circumstances--for such is the wisdom of the World, and accordingly to ridicule or admire; to ridicule the misfortunes and defects by which we are already weighed down and broken; the injured character, as well as the hunchback; and to heap its galling censures upon those who are writhing already under the trials or inflictions of their heavenly Judge. “For they persecute him whom thou hast smitten: (says the Psalmist) and they talk how they may vex them whom thou hast wounded” (Ps. lxix. 27). Whereas, on the other hand, should it rather please a kind Providence to smile on our