So if you have not been faithful with worldly wealth, who will entrust you with true riches? Sermons I. THE INFERIOR CHARACTER OF EARTHLY TREASURE. NO doubt these riches, which are not entitled to be called the "true riches," have a worth of their own which is far from contemptible. Indeed, they render us services which we cannot help calling valuable; they provide us with shelter, with food, with raiment, with instruction, and even (in the sense of ver. 9) with friendship. But they neither supply to us nor secure for us lasting satisfaction. 1. They do not supply it in themselves. The possession of wealth may give, at first, considerable pleasure to the owner of it; but it may be doubted whether there is not more pleasure found in the pursuit than in the possession of it. And it cannot be doubted that the mere fact of ownership soon ceases to give more than a languid satisfaction, often balanced, often indeed quite outweighed, by the burdensome anxiety of disposing of it. 2. They do not ensure it. They can command a large number of pleasant things; but these are not happiness, much less are they well-being. That life must have been short or that experience narrow which has not supplied many instances in which the riches of this world have been held by those whose homes have been wretched, and whose hearts have been aching with unrest or even bleeding with sorrow. II. THE SUPREME VALUE OF SPIRITUAL GOOD. 1. There are true riches in reverence. To be living in the fear of God; to be worshipping the Holy One; to be walking daily, hourly, continually, with the Divine Father; to have the whole of our life hallowed by sacred intercourse with heaven; - this is to be enriched and ennobled indeed. 2. There is real wealth in love. Our best possession at home is not to be found in any furniture; it is in the love we receive, and in the love we have in our own hearts: "The kind heart is more than all our store." And to be receiving the constant loving favour of a Divine Friend, and to be returning his affection; to be also loving with a true and lasting love those for whom he died; - this is to be really rich. 3. There are true riches in the peace, the joy, the hope, of the gospel of Christ. The peace that passes understanding; the joy that does not pall, and which no man taketh from us - joy in God and in his sacred service; the hope that maketh not ashamed, that is full of immortality; - these are the true riches. To be without them is to be destitute indeed; to hold them is to be rich in the sight of God, in the estimate of heavenly wisdom. - C.
Faithful in that which is least. 1. Notice how little we know concerning the relative importance of events and duties. We use the terms "great" and "small " in speaking of actions, occasions, plans, and duties, only in reference to their mere outward look and first impression. Some of the most latent agents and mean-looking substances in nature are yet the most operative; but yet, when we speak of natural objects, we call them great or small, not according to their operativeness, but according to size, count, report, or show. So it comes to pass when we are classing actions, duties, or occasions, that we call a certain class great and another small, when really the latter are many fold more important and influential than the former. We are generally ignorant of the real moment of events which we think we understand.2. It is to be observed that, even as the world judges, small things constitute almost the whole of life. 3. It very much exalts, as well as sanctions this view, that God is so observant of small things. He upholds the sparrow's wing, clothes the lily with His own beautifying hand, and numbers the hairs of His children. He holds the balancings of the clouds. He maketh small the drops of rain. 4. It is a fact of history and of observation that all efficient men, while they have been men of comprehension, have also been men of detail. Napoleon was the most effective man in modern times — some will say, of all times. The secret of his character was, that while his plans were more vast, more various, and, of course, more difficult than those of other men, he had the talent, at the same time, to fill them up with perfect promptness and precision, in every particular of execution. There must be detail in every great work. 5. It is to be observed that there is more real piety in adorning one small than one great occasion. This may seem paradoxical, but what I intend will be seen by one or two illustrations. I have spoken of the minuteness of God's works. When I regard the eternal God as engaged in polishing an atom, or elaborating the functions of a mote invisible to the eye, what evidence do I there receive of His desire to perfect His works! No gross and mighty world, however plausibly shaped, would yield a hundredth part the intensity of evidence. An illustration from human things will present a closer parallel. It is perfectly well understood, or if not, it should be, that almost any husband would leap into the sea, or rush into the burning edifice to rescue a perishing wife. But to anticipate the convenience or happiness of a wife in some small matter, the neglect of which would be unobserved, is a more eloquent proof of tenderness. 6. The importance of living to God in ordinary and small things, is seen in the fact that character, which is the end of religion, is in its very nature a growth.Application: 1. Private Christians are here instructed in the true method of Christian progress and usefulness. 2. Our subject enables us to offer some useful suggestions, concerning the manner in which Churches may be made to prosper. 3. Finally, some useful hints are suggested to the ministers of Christ. (H. Bushnell, D. D.) "Who has despised the day of small things?" Not the sagacious men of the world, to whom experience has taught the necessity of husbanding the minutes that make up days, and the pence that grow to pounds.I. OUR LIVES FOR THE MOST PART ARE MADE UP OF LITTLE THINGS, AND BY THESE OUR PRINCIPLE IS TO BE TESTED. There are very few who have to take a prominent place in the great conflicts of their age, and to play their part in the arena of public life, The vast majority must dwell in humbler scenes, and be content to do a much meaner work. The conflicts which a Christian has to maintain, either against the evil in his own soul, or in the narrow circle where alone his influence is felt, appear to be very trivial and unimportant, yet are they to him the battle of life and for life, and true heroism is to he shown here as well as in those stander struggles in which some may win the leader's fame, or even the martyr's crown. It will stimulate us to faithfulness in such little things if we bear in mind the way in which the Master regards the humblest works that are done, and the poorest sacrifices that are made from a pure feeling of love to Him. He can recognize and bless the martyr-spirit even though it be shown in other ways than the endurance of bonds, or the suffering of death. There is not a tear of sympathy with the sorrows of others which we shed that falls without His knowledge. His presence is with us to encourage and strengthen us in these little as in the greater trials, and faithfulness here will have its own reward. II. LITTLE DEFECTS WEAKEN THE INFLUENCE OF MANY VIRTUES. "One sinner" (the wise man tells us) "destroyeth much good," and then following out the principle he proceeds to show by an expressive illustration how a little sin or even folly m a good man may rob him of much of the power that otherwise he would possess for good. "Dead flies cause the ointment of the apothecary to send forth a stinking savour, so doth a little folly him that is in reputation for wisdom and honour." The world is always on the watch for the faults of Christians. But the point on which we wish chiefly to insist is that men's estimate of our character is regulated chiefly by their observation of little things. III. LITTLE THINGS CONTRIBUTE MATERIALLY TO THE FORMATION OF CHARACTER. Under the operation of varied causes, of whose power over us we are hardly-conscious, we are continually growing in holiness or sinking lower and lower in sin, by a process so gradual as to be scarcely perceptible. Conversion may be sudden, but not sanctification. Our power of resistance is to grow by constant exercise; our love, fed by the ministry of Providence and grace, is to burn with an ever brighter and purer flame; our path is to be like the shining light, that shineth more and more unto the perfect day. Thus, by listening to every voice of instruction, by using every opportunity, by watchfulness in the least things, are we to attain spiritual increase. There is a part of our Lancashire coast on which the sea is making steady encroachments. Those who have long been familiar with its scenery can point you to places over which the tide now rolls its waters, where a few short years ago they wandered along the grassy cliff, and stood to watch the play of the wild waves beneath. From year to year the observer may note continued alteration — fresh portions of the cliff swept away, and the bed of the ocean becoming ever wider. Were he to ask for an account of these changes, some would tell him that during a terrible tempest the sea had rolled in with more than its usual violence and carried away great fragments of solid earth — and fancy that thus they had told the whole story. His own eyes, however, gave him fuller information. He sees around him preparations for the desolations of the coming winter. Other places are now menaced with the fate of their predecessors, and the work is already being done — the process may be gradual, but sure — every tide of more than ordinary power is contributing something towards it — "by little and little" the work advances, and all is making ready for the fiercer storm which shall put the final stroke to what may seem to be the work of a night, but is in reality that of weeks and months. This is a picture but too true of incidents in the spiritual life of man. Sometimes the successive steps of the process are all hidden, and we see only the sad result; in others its advances may be more distinctly marked. (J. G. Guinness, B. A.) Holiness of character is not a thing into which we can jump in a moment, and just when we please. It is not like a mushroom, the growth of an hour. It cannot be attained without great watchfulness, earnest effort, much prayer, and a very close walk with Jesus. Like the coral reef which grows by little daily additions until it is strong enough to resist the mighty waves of the ocean, so is a holy character made up of what may be called littles, though in truth each of those littles is of vast importance. Little duties prayerfully discharged; little temptations earnestly resisted in the strength which God supplies out of the fulness which He has made to dwell in Jesus Christ for His people; little sins avoided, or crucified; these all together help to form that holy character which, in the hour of need, will be, under God, such a sure defence to the Christian.(A. C. Price, B. A.) In every thought, word, and act of an intelligent agent, there is a moral principle involved.1. Fidelity in little things commends itself to us, when we consider our inability to estimate the prospective value, power, and influence of the smallest things. 2. Fidelity in little things commends itself when we consider that it is only by attention to small things that we can hope to be faithful in great. Great events often turn on little hinges. Chemists say, one grain of iodine will impart its colour to seven thousand times its weight in water. So, often, a little deed containing a great moral principle will impart its nature to many hearts and lives. 3. Attention to small things is important, as it relates to our individual character. Its effect is subjective as well as objective. A beautiful character reaches its climax by progressive development. You cannot paint it on the life. It must be inwrought. 4. The example given us by Christ, our great prototype, should prompt us to fidelity in little things. 5. We should exercise the strictest fidelity in all things, small and great, because we are to be judged in view of these things. (J. W. Bledsoe.) Essex Remembrancer. Consider the excellence of religious principle1. In the energy of its operation. (1) (2) (3) (4) 2. In the uniformity of its effects. 3. In the extent of its influence. It prompts to the discharge of every duty, and to the avoidance of every sin. 4. The simplicity of its character. 5. The perpetuity of its existence. Undecaying and immortal. (Essex Remembrancer.) I. From the highest point of view, TRUE FAITHFULNESS KNOWS NO DISTINCTION BETWEEN GREAT AND SMALL DUTIES. From the highest point of view — that is, from God's point of view — to Him, nothing is great, nothing small, as we measure it. The worth and the quality of an action depends on its motive only, and not at all on its prominence, or on any other of the accidents which we are always apt to adopt as the tests of the greatness of our deeds. The largeness of the consequences of anything that we do is no measure of the true greatness or true value of it. So it is in regard to God Himself, and His doings. What can be little to the making of which there goes the force of a soul that can know God, and must abide for evermore? Nothing is small that a spirit can do. Nothing is small that can be done from a mighty motive. Faithfulness measures acts as God measures them. "Large" or "small" are not words for the vocabulary of conscience. It knows only two words — right and wrong. The circle that is in a gnat's eye is as true a circle as the one that holds within its sweep all the stars; and the sphere that a dew-drop makes is as perfect a sphere as that of the world. All duties are the same which are done from the same motive; all acts which are not so done are alike sins. Faithfulness is one in every region. Large or small is of no account to the Sovereign eye. "He that receiveth a prophet in the name of a prophet shall receive a prophet's reward," because though not gifted with the prophet's tongue, he has the prophet's spirit, and does his small act of hospitality from the very same prophet-impulse which in another, who is more loftily endowed, leads to burning words and mighty deeds. Faithfulness is faith. fulness, on whatsoever scale it be set forth! II. Then — in another point of view, FAITHFULNESS IN SMALL DUTIES IS EVEN GREATER THAN FAITHFULNESS IN GREAT. Great things that are great because they seem to have very wide-reaching consequences, and seem to be lifted up upon a pinnacle of splendour; or great things that are great because there was severe resistance that had to be overcome before we did them, and sore temptations that were dragging us down on our way to the performance of them — are really great and lofty. Only, the little duties that had no mighty consequences, no glittering splendour about them, and the little duties that had not much strife with temptation before they were done, may be as great, as great in God's eye, as great perhaps in their consequences, as great in their rewards, as in the other. Ah, my brother, it is a far harder thing, and it is a far higher proof of a thorough-going persistent Christian principle woven into the very texture of my soul, to go on plodding and patient, never taken by surprise by any small temptation, than to gather into myself the strength which God has given me, and, expecting some great storm to come down upon me, to stand fast and let it rage. It is a great deal easier to die once for Christ than to live always for Him. It is a great deal easier to do some single mighty act of self-surrender, than daily — unnoticed, patiently — to "crucify the flesh with its affections and lusts." Let us neither repine at our narrow spheres, nor fancy that we can afford to live carelessly in them because they are narrow. The smallest duties are often harder — because of their apparent insignificance, because of their constant recurrence — harder than the great ones. But do not let us forget that if harder, they are on the whole more needful. The world has more need of a great number of Christian people doing little things like Christians, than it has need of one apostle preaching like an apostle, or one martyr dying like a martyr. The mass of trifles makes magnitude. The little things are greater than the great, because of their number. They are more efficacious than the single lofty acts. Like the air which in the lungs needs to be broken up into small particles, and diffused ere it parts with its vitalizing principle to the blood, so the minute acts of obedience, and the exhibition of the power of the gospel in the thousand trifles of Christian lives, permeating everywhere, will vitalize the world and will preach the gospel in such a fashion as never can be done by any single and occasional, though it may seem to be more lofty and more worthy, agency. Honour the trifles, and you will find yourself right about the great things! Lastly: FAITHFULNESS IN THAT WHICH IS LEAST IS THE PREPARATION FOR, AND SECURES OUR HAVING A WIDER SPHERE IN WHICH TO OBEY GOD. Of course, it is quite easy to see how, if once we are doing, what I have already said is the harder task — habitually doing the little things wisely and well, for the love of Christ and in the fear of God — we shall be fitted for the sorest sudden temptations, and shall be made able to perform far larger and far more apparently splendid acts. Every power strengthens by exercise. Every act of obedience smoothes the road for all that shall come after. And, on the other side, the same process exactly goes on to make men, by slow degrees, unfaithful in all. Tampering with a trifle; saying, Oh, it is a small matter, and I can venture it; or, It is a little thing, too little for mighty motives to be brought to bear upon it — that ends in this — "unjust also in much." My brother, life is all great. Life is great because it is the aggregation of littles. As the chalk cliffs in the South, that rear themselves hundreds of feet above the crawling sea beneath, are all made up of the minute skeletons of microscopic animalculae; so life, mighty and awful as having eternal consequences, life that towers beetling over the sea of eternity, is made up of these minute incidents, of these trifling duties, of these small tasks; and if thou art not "faithful in that which is least," thou art unfaithful in the whole. He only is faithful that is full of faith. (A. Maclaren, D. D.) 1. The first reason which we would assign in vindication of this is, that, by a small act of injustice, the line which separates the right from the wrong is just as effectually broken over as by a great act of injustice. There is no shading off at the margin of guilt, but a clear and vigorous delineation. It is not by a gentle transition that a man steps over from honesty to dishonesty. There is between them a wall rising up unto heaven; and the high authority of heaven must be stormed ere one inch of entrance can be made into the region of iniquity. The morality of the Saviour never leads him to gloss over beginnings of crime. 2. The second reason why he who is unfaithful in the least has incurred the condemnation of him who is unfaithful in much, is, that the littleness of the gain, so far from giving a littleness to the guilt, is in fact a circumstance of aggravation. There is just this difference. He who has committed injustice for the sake of a less advantage has done it on the impulse of a less temptation. Nay, by the second reason, this may serve to aggravate the wrath of the Divinity against him. It proves how small the price is which he sets upon his eternity, and how cheaply he can bargain the favour of God away from him, and how low he rates the good of an inheritance with Him, and for what a trifle he can dispose of all interest in His kingdom and in His promises. It is at the precise limit between the right and the wrong that the flaming sword of God's law is placed. It is there that "Thus saith the Lord" presents itself, in legible characters, to our view. It is there where the operation of His commandment begins; and not at any of those higher gradations where a man's dishonesty first appals himself by the chance of its detection, or appals others by the mischief and insecurity which it brings upon social life. II. Let us now attempt TO UNFOLD A FEW OF THE PRACTICAL CONSEQUENCES THAT MAY BE DRAWN FROM THE PRINCIPLE OF THE TEXT, both in respect to our general relation with God, and in respect to the particular lesson of faithfulness which may be deduced from it. 1. There cannot be a stronger possible illustration of our argument than the very first act of retribution that occurred in the history of our species. What is it that invests the eating of a solitary apple with a grandeur so momentous? How came an action, in itself so minute, to be the germ of such mighty consequences? We may not be able to answer all these questions; but we may at least learn what a thing of danger it is, under the government of a holy and inflexible God, to tamper with the limits of obedience. 2. Let us, therefore, urge the spirit and the practice of this lesson upon your observation. It is evangelizing human life by impregnating its minutest transactions with the spirit of the gospel. It is strengthening the wall of partition between sin and obedience. It is the teacher of righteousness taking his stand at the outpost of that territory which he is appointed to defend, and warning his hearers of the danger that lies in a single footstep of encroachment. It is letting them know that it is in the act of stepping over the limit that the sinner throws the gauntlet of his defiance against the authority of God. It may appear a very little thing, when you are told to be honest in little matters; when the servant is told to keep her hand from every one article about which there is not an express or understood allowance on the part of her superiors; when the dealer is told to lop off the excesses of that minuter fraudulency which is so currently practised in the humble walks of merchandise; when the workman is told to abstain from those petty reservations of the material of his work for which he is said to have such snug and ample opportunity; and when, without pronouncing on the actual extent of these transgressions, all are told to be faithful in that which is least, else, if there be truth in our text, they incur the guilt of being unfaithful in much. It may be thought, that because such dishonesties as these are scarcely noticeable, they are therefore not worthy of notice. But it is just in the proportion of their being unnoticeable by the human eye, that it is religious to refrain from them. These are the cases in which it will be seen, whether the control of the omniscience of God makes up for the control of human observation — in which the sentiment, that "Thou God seest me!" should carry a preponderance through all the secret places of a man's history — in which, when every earthly check of an earthly morality is withdrawn, it should be felt that the eye of God is upon him, and that the judgment of God is in reserve for him. (T. Chalmers, D. D.) (H. W. Beecher.) 1. Little things make up the vast universe. The clouds gather up the rains in moisture, and part with them in drops. The stars do not leap fitfully along their orbits, but measure with equal movement each consecutive mile. All the analogies of nature point to the minute as essential to the harmony, glory, and utility of the whole. And little things are as necessary in their places in the moral, as in the physical world. 2. Jehovah is observant of little things. Sparrows. Lilies. Jehovah neglects nothing. Nothing is so little as to be beneath His notice. His providence regards with equal distinctness a worm and a world, a unit and a universe. You are unlike your God and Saviour if you neglect little things. 3. Little things engross the most of life. Great events are only occasional. Frequency and regularity would take away from their greatness, by rendering them common. We shall find little to do, if we save our energies for great occasions. If we preserve our piety for prominent services, we shall seldom find place for its exercise. Piety is not something for show, but something for use; not the gay steed in the curricle, but the plough-horse in the furrow; not jewellery for adornment, but calico for home wear and apron for the kitchen. 4. Attention to little things is essential to efficiency and success in accomplishing great things. Letters are little things, but he who scouts the alphabet will never read David's psalms. The mechanic must know how to sharpen his plane, if he would make a moulding; the artist must mix colours, if he would paint landscapes. In every direction the great is reached through the little. He will never rise to great services who will not pass through the little, and train his spiritual nature, and educate his spiritual capabilities. Through faithfulness in the least he rises to faithfulness in the much, and not otherwise. 5. Little things are causes of great events, springs of large influences. To know whether a thing is really small or great, you must trace its results. Xerxes led millions to the borders of Greece. It looked to the world like a big thing. The whole vast array accomplished nothing. It turned out a very small business. The turning of a tiny nee.lie steadily toward a fixed point is a little common thing, but it guides navies along safe and sure paths, over unmarked oceans. So a magnetic word has guided a soul through a stormy world to a peaceful haven. A simple, secret prayer has pierced and opened clouds to pout down showers of spiritual blessings upon a city or state. 6. Conscientiousness in little things is the best evidence of sincere piety. 7. Faithfulness in little things is essential to true piety. The principle of obedience is simply doing what the Lord requires because He requires it. There is nothing little if God requires it. The veriest trifle becomes a great thing if the alternative of obedience or rebellion is involved in it. Microscopic holiness is the perfection of excellence. To live by the day, and to watch each step, is the true pilgrimage method. (J. L. Burrows, D. D.) 1. That we are here in this world merely on trial, and serving our apprenticeship. 2. That it is our fidelity that is tried, not so much whether we have done great or little things, but whether we have shown the spirit which above all else a steward should show — fidelity to the interests entrusted to him. The two verses following, in which this is applied, may best be illustrated by familiar figures. "If," says our Lord, "ye have not been faithful in the unrighteous mammon, who will commit to your trust that which is real?" He considers us all in this world as children busy with mere playthings and toys, though so profoundly in earnest. But, looking at children so engaged, you can perfectly see the character of each. Although the actual things they are doing are of no moment or reality; although, with a frankness and penetration not given to their elders, they know they are but playing, yet each is exhibiting the very qualities which will afterwards make or mar him, the selfish greed and fraud of one child being as patent as the guileless open-handedness of the other. To the watchful parents these games that are forgotten in the night's sleep, these buildings which as soon as complete are swept away to make room for others, are as thorough a revelation of the character of the child as affairs of state and complicated transactions are of the grown man. And if the parent sees a grasping selfishness in his child, or a domineering inconsiderateness of every one but himself, as he plays at buying and selling, building and visiting, he knows that these same qualities will come out in the real work of life, and will unfit their possessor for the best work, and prevent him from honourable and generous conduct, and all the highest functions and duties of life. So our Lord, observant of the dispositions we are showing as we deal with the shadowy objects and passing events of this seeming substantial world, marks us off as fit or unfit to be entrusted with what is real and abiding. If this man shows such greed for the gold he knows he must in a few years leave, will he not show a keener, intenser selfishness in regard to what is abiding? If he can trample on other people's rights for the sake of a pound or two, how can he be trusted to deal with what is infinitely more valuable? If here in a world where mistakes are not final, and which is destined to he burned up with all the traces of evil that are in it — if in a world which, after all, is a mere card-house, or in which we are apprentices learning the use of our tools, and busy with work which, if we spoil, we do no irreparable harm — if here we display incorrigible negligence and incapacity to keep a high aim and a good model before us, who would be so foolish as to let us loose among eternal matters, things of abiding importance, and in which mistake and carelessness and infidelity are irreparable? (Marcus Dods, D. D.) (Marcus Dods, D. D.) (J. W. Alexander, D. D.) (Vermont Chronicle.) (Archbishop Trench.) 1. The avaricious man usually leads a miserable life, making no use of his wealth. 2. Avarice takes away a man's peace of mind.(1) The avaricious man is in constant disquietude — (a) (b) (c) 2. Avarice is a base vice, and the source of many other vices. 3. Avarice almost inevitably leads to eternal ruin. II. MEANS TO BE ADOPTED FOR GUARDING AGAINST AVARICE. 1. Endeavour to know yourself, your inclinations, passions, desires; and examine yourself in order to ascertain whether you cannot find some symptom of avarice within yourself. Such symptoms are —(1) A greater confidence in temporal goods than in Almighty God (Psalm 52.7).(2) Unscrupulousness in the manner of acquiring temporal goods.(3) Excessive grief at the loss of temporal goods.(4) If you do not use temporal goods for the glory of God, nor for your own and your neighbours' needs. 2. Strive to keep from your soul the vice of avarice,(1) By continual struggle against the concupiscence of money and riches (Psalm 62:10).(2) By the exercise of opposite virtues, especially that of Christian charity. You will experience the joys earned by these virtues.(3) By supplication for the removal of the temptation. (Chevassu.) 1. There is reason m believe that the morality of multitudes of men, though they are good in some degree, leaves out that which alone can make it a ground of complacence and trust. A man may be a moral man, and leave out the whole of the life to come. The Greeks were moral men, many of them. The Romans were moral men, many of them. 2. There is reason to fear that the religion of multitudes of professors of religion is but a form of church-morality. You may tell me that this is a misjudgment. I hope it is. But what sort of lives are we living, when it is possible to misinterpret them? What if I should have occasion to say the same things about your allegiance to the government that I have said about your religion? There is not a man of any note in the community about whose allegiance you have any doubt. If I point to one man, you say, "He is not true to his country." If I point to another man, you say, "He is loyal"; and you state facts to prove it. You say, "When his personal interest came in collision with the interest of the country, and one or the other had to be given up, he gave up his personal interest." But when God's claims come in collision with your personal interests, God's claims go down, and your personal interests go up. Now, there ought to be no cause for doubt that you are Christians. A man is bound to live towards his country so that there shall be no mistake about his patriotism. And God says, "You are bound to live towards Me so that in some way men shall see that you are My children." You are bound to live in everything as you do in some things. You are attempting, partly through ignorance, partly by reason of carelessness, and partly on account of too low an estimate of the sacredness of your religious obligations, to serve God with your right hand, and mammon with your left; and men see it, and they doubt you; and that is not the worst of it — they doubt God, they doubt Christ, they doubt the reality of religion. And to be the occasion of doubt concerning matters of such grave importance, is culpable. No man, therefore, has a right to allow any mistake to exist in the matter of his Chris. tian character. There is need, Christian brethren, of severe tests in this particular. You need to settle these questions: "Where is my allegiance? Am I with God, and for God supremely?" (H. W. Beecher.) 1. What these two masters are. 2. What it is to serve them. 3. How none can serve them both. 4. Why none can serve them both. 5. The use and application.For the first of these, these two masters are God and the world, but with much difference, as we may see severally. God is a Lord and Master absolutely, properly, and by good right in Himself; being in His own nature most holy, most mighty, most infinite in glory and sovereignty over all His creatures. Again, He is a Lord and Master in relation to us: and not only by right of creation and preservation as we are men and creatures, but also by right of redemption and sanctification, as new men and new creatures. 1. He hath made a covenant with us, first of works, and then of grace. 2. He hath appointed our work. 3. He hath as a Master appointed us liberal wages, even a merciful reward of eternal life.Thus is God a Lord and Master. Now, on the other side, the world is called a master or lord, not by any right in itself, of over us, but — 1. By usurpation. 2. By man's corruption, and defection from the true God. 3. By the world's general estimation, and acceptation of the wealth and mammon, as a lord and great commander; which appeareth — (1) (2) (3) 1. Not at the same time. 2. Not in their proper commands; for as they are contrary lords, so they command contrary things, and draw to contrary courses. One calls to works of mercy, charity, compassion, liberality, and the like; the other to cruelty, and unmercifulness, to shut our eyes from beholding our own flesh, to shut our ear from the cry of the poor, to shut our purse and hand from the charitable relief of Christ's poor members. And how can one man obey both these in their contrary commands? 3. No man can serve two masters in sovereignty, unless they be subordinate one to the other, and so their commands concur in order one to another, and cross not one another.The reasons whereof are these: 1. A servant is the possession of his master; and one possession can have but one owner and possessor at once. 2. The servant of the world sets up his wealth as an idol in his heart; by which the worldling forsakes the true God, and turns to most gross idolatry. So of the second reason. 3. The apostle (Romans 6:16) asks thus, "Know ye not, that to whomsoever ye give yourselves as servants to obey, his servants ye are whom ye do obey, whether of sin unto death, or of obedience unto righteousness?" But the distinction implies that they cannot obey both together. 4. No man can serve these two masters, because a man cannot divide his heart between God and the world; and if he could, God will have no part of a divided heart, as Elijah said in that case (1 Kings 18:20).How may I know what master I serve? 1. Whom hast thou covenanted withal? God or the world? To whom hast thou wholly resigned thyself? Is thy strength become God's? Is thy time His? thy labour His? 2. Every servant is commanded by his master. God's servant knows his Lord's mind and pleasure, and readily attempts it, even in most difficult commandments. 3. Every servant receives wages of his own master, and thrives by his service. Of whom doest thou receive wages? 4. Which of these two masters lovest thou best? He that is thy master, thy affection must cleave to him, as is said of the prodigal. 5. If thou beest the servant of God, thy wealth is His servant as well as thyself. (T. Taylor, D. D.) (J. Vaughan, M. A.) 5556 stewardship 7552 Pharisees, attitudes to Christ 8841 unfaithfulness, to people 5973 unreliability September 8 Morning February 9 Morning February 7. "Faithful in that which is Least" (Luke xvi. 10). The Gains of the Faithful Steward Memory in Another World The Follies of the Wise Two Kinds of Riches Dives and Lazarus Vain Hopes. On the Words of the Gospel, Luke xvi. 9, "Make to Yourselves Friends by Means of the Mammon of Unrighteousness," Etc. The Good Steward The Rich Man and Lazarus The Use of Money A Preacher from the Dead The Sunday-School Teacher --A Steward Rendering Our Account. The Contrast. Great Surprises. Petty Dishonesty. The Unrighteous Mammon First Part of the Book. The Unjust Steward - Dives and Lazarus - Jewish Agricultural Notes - Prices of Produce - Writing and Legal Documents - Purple and Fine Linen - The Prudent Steward. |