SER M. which the Gospel recommends to Us, as much XI. as it doth this Zeal itself. And then, We may W be secure from falling under the Censure of the

Apostle, in the Text, of having a Zeal not according to Knowledge; and not only of This, but of pleasing Almighty God, by placing our Zeal where it ought to be placed; by regulating it agreeably to his Nature and Perfections: And fo, at last, may inherit the Reward of that Faith and Obedience, which we have not defiled by a false, rafh, and wicked, Zeal; or by pretending to carry forward the Honour of God, by fuch Methods as He himself abhors.

1

The

The Impoffibility of ferving GOD and

ΜΑΜΜΟΝ.

SERMON XII.

LUKE XVI. 13.

No Servant can ferve two Masters: for either He will hate the one, and love the other; or elfe He will hold to the one, and despise the other. Ye cannot ferve GoD and MA м

MON.

I

N these Words our Bleffed Lord fuppofes, s E R M.

and reprefents, all Men who have it in XII. their Power to come to the Knowledge

of the Supreme GOD, as tied and bound to Him, in the Relation of Servants. This being the Suppofition; in order to convince his Followers of the great Unreasonableness of pretending to be the Servants of God, and yet to be the Servants, together with Him, of an oppofite Mafter,

Q 2

SER M. Mafter; Slaves to the Riches, or Grandeur, of

XII.

this World; Our Lord ufeth an Illuftration taken from common Life. No Servant amongst Men can poffibly ferve two Mafters, that is, two Mafters, with different and oppofite Wills; of contrary Tempers, and contrary Refolutions. For it will be either thus, that the Servant will have a much greater inward Affection, and Kindness, for one of them than for the other: Or, fuppofing that He can inwardly love them both equally; yet the Nature of their Commands, and feparate Interefts, is fuch, that He must often, whilft He is obeying the one, or holding to the one, as the Text expreffeth it, defpife, that is, neglect the Commands of the Other. The first Affirmation is, that He cannot be supposed to love them both equally, fo as to be attached to their Interests equally in his inward Affection, and Inclination: the fecond Affirmation is, that, fuppofing him to love them both equally, yet, in the Execution of their contrary Commands, He must unavoidably neglect, or defpife, the one, whilft He holds to, or obeys, the other. From this Inftance of a Servant amongst Men, pretending invain to ferve two Mafters, oppofite in their Interefts, and their Wills, Our Lord argues, and affures his Followers, That it is fo, with respect to God, and Riches, here represented as

a Perfon,

a Perfon, or falfe God, fet up as a Mafter, in SERM. Oppofition to the true GOD. Ye cannot ferve XII. the true GOD, and Mammon; that is, Riches, or U the imaginary God of Wealth.

If you would now fee the Force of our Lord's Argument, extended, as it ought to be, to other Points, as well as Riches; it may be comprehended in thefe three Propofitions. "You are all obliged by the strongest Ties, and the most unanswerable Reasons, to be faithful and fincere Servants of the true GoD, to whom You owe Yourselves, and all you have, and all You can hope for." Now, as it is impoffible, amongst Men, for a Servant to ferve two oppofite Masters, either affectionately, or faithfully; fo, it is impoffible for You to be the Servants of the fictitious God of this World, and to ferve the true God faithfully, at the fame Time. "Therefore, you are obliged, if you would ferve God, as you ought, to renounce to the Service of every other Mafter, oppofite to him, in Interest, and in Will." From the Text, thus explained, I fhall take occafion to dif courfe of feveral Particulars, not foreign to the plain Design of the Words; nor useless to Chriftians of thefe later Ages.

I. I fhall obferve that many Perfons, who have naturally good Difpofitions, and, frequently holy and warm Refolutions, please themselves

SER M. with dividing their Services between God, XII. and Something oppofite to Him; and entertain a foolish Opinion that this Conduct is a fecure way to his Favour.

A

II. I shall obferve to you how unreasonable, and how useless, this Divifion of their Service is; and how ill-grounded and vain, all their Hopes are, which are founded upon fuch a Service.

III. I fhall endeavour to diffuade you from all fuch Service to Any thing in this World, as will make it impoffible for you to perform the Service that is indispensably due to God. And,

IV. I shall conclude with a proper Application, concerning the Reasonablenefs, the Honour, the Advantage, and true Glory, of that Service which we owe to Almighty God.

I. I fhall obferve, that many Persons, who have good Difpofitions, and frequently holy and warm Refolutions, often please Themfelves with dividing their Services between God, and fomething oppofite to Him; and entertain a foolish Opinion that, by thus halving their Behaviour, They are in a fecure Way, and truly his Servants. For it being fo, that Religion

hath been taught them, and the plain Doc