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may obey the simple force of attraction to the centre of light and life, to which we shall then continually approximate, as we eagerly anticipate the happy moment of union with Christ in a holier state.

If Mammon, or wealth with all its uncertain and deceitful properties, be a satisfying portion for time and for eternity, let us go on without cessation labouring to replenish our coffers, and "lade ourselves with thick clay," and thus heap up "treasures upon earth." We shall have many to sympathise with us in such efforts, for Mammon is the grand idol of Britain. Its name is emblazoned on her banners in every part of the world; and the unscrupulous but earnest struggles, which its service demands, lie at the root of much of the drunkenness, profligacy, and squalid misery, which cause such searchings of heart, and gloomy apprehensions in every serious observer; as they prompt its votaries to seek gain at any hazard, in perfect indifference to every holy principle. But if we tremble, not only on account of the Lord's warning, but, yet farther, on account of our own experience of the characteristic evils of the prohibited course, or if we are thoroughly convinced, as the view of Christ in His grace and glory cannot fail to convince every spiritual man, that we should not be profited at all by the gain of the whole world, however exalted our position, or extended our possessions, or refined our pleasures, if our soul should perish at the last, excluded from the favor of Jehovah and deprived through our own negligence and folly

of heavenly treasures, let us at once renounce the service of Mammon, and the love of the world, and devote ourselves unreservedly to that service of a Father in heaven, which is "perfect freedom."*

Every true believer is betrothed to Christ by His grace, and thus sweetly assured of "His pre-eminence in all things." How, then, can he dally with other suitors, or expect happiness in the smiles of the creature? Rutherford strikingly exclaimed, "I want nothing but a further revelation of the beauty of the Son of God. His love is a mystery to the world. I could not have believed that there was so much in Christ as there is. It is little to see Christ in a book as men do the world in a card;-but to come nigh Him, and clasp and embrace Him is another thing." None who do this shall ever be disappointed.‡ He is to them "as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land."§ No evil can befall them.

For if He ministers to them

*Even Philo says that virtue should be honoured for its own sake, and that the true or faithful service of God is the best enjoyment and highest glory of man, far surpassing all external blessings, as at once sweet and glorious in itself. Leg. Alleg. 1. 3 § 58; de Somn. ii. 15; de Profug. § 31; Quæst in Exod. 1. 2 § 15, &c. To be left alone by Him is worse than punishment. Quod Det. Pot. Insid. § 39, 40. (See Hosea iv. 17.)

† See 2 Cor. xi. 2; Psalm xlv. 10, 11; 2 Chron. xix. 2; James iv. 4.

See Psalm ix. 8, 9, &c.

§ Isaiah xxxii. 2.

a cup of bitterness at any time,* He never fails to mingle some rich spices of consolation with it, that the bitterness may pass away, and only the comfort remain.

§ 11.

"Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls‡ of the air for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature?|| And

* "A tree was cut down, and the waters of Marah were sweetened; and one drop of the love of God will sweeten the bitterest cup. The more we lose, if we have God, the richer we grow; for He only takes away other things to make more room for Himself, and give Himself a new welcome."

Howels.

† Rather, "be not anxious about your life." Campbell.

"Ravens," in Luke xii. 24. See 1 Kings xvii. 4—6; Psalm cxlvii. 9; Job xxxviii. 41.

66

§ Rather, "do not ye much excel them?" or, as Campbell renders, are ye not much more valuable than they?"

Campbell renders, "besides; which of you can by his anxiety prolong his life one hour?" See his note on Luke xii. 25. The original seems to admit of this interpretation, which is evidently far more natural, and harmonises far better with the context than the Authorised Version; though not known to Chrysostom, nor perceived (I believe) by any of the ancients. Increase of stature is seldom an object of desire, and a cubit in height is not a small, but a very

why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin; and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall He not much more clothe you, O ye of little faith? Therefore take no thought, saying, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? (for after all these things do the Gentiles seek;) for your heavenly. Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and His righteousness : and all these things shall be added unto you.

"Take therefore no thought for the morrow; for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." (v. 25—34.)

The disciples had been already taught to pray "day by day" for their "daily bread:" the reason for adding no more is here stated in detail. The heathen hope to be heard for their much speaking; they seek primarily for earthly things; but it must not be so with those

We have no

considerable addition. Compare Trench p. 290, 291. If "we live and move and have our being in God," He will assuredly not withhold from us those lesser things, which are essential to life. control over the greater, why be careful about the less? not only sinful, but utterly fruitless.

*Rather, ye distrustful. Campbell. "Say not anxiously." Campbell.

Anxiety is

‡ Id.

who look up unto God as a reconciled Father, rejoicing in His unfailing Providence, who "opens His hand, and satisfies the desire of every living thing."*

Again, the thorns, which choke the good seed, in so many instances, are described as symbolical of "the care of the world and the deceitfulness of riches." We have already considered the danger in the latter case; we are now warned against the other; for they are but different species of one rank and noxious genius, naturally luxuriating since the Fall in different soils, or perhaps even simultaneously in the same. They variously characterise the servants of Mammon, whether these are rich and covetous, or poor and anxious; constantly dissatisfied with their circumstances, in gloomy apprehensions for the future, or ever grasping at something more. Wealth, indeed, is commonly sought as a security against anxiety, as a desirable resting place, or as a source of abiding comfort. But the old proverb is continually verified in the experience of those who set their hearts upon its acquisition. The desire increases with its gratification, so that these men only change the nature of their cares by the course which they pursue, however successfully. Jesus, therefore, here strikes at the root of the moral disease, and lays down a principle sufficient to cheer and animate His disciples at all times.‡

*Psalm cxlv. 16; civ. 27, 28, &c.

† Matt. xiii. 22.

There is the same connection in Luke xii. 13-31.

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