and philantliropical societies will have due consideration. (3) He will cultivate the spirit of Ohrist, so that he may relieve the needs of men without wounding their sensibilities or injuring their self-respect. (4) In all things he will seek direction from God in praycr.--J. A. M. Vere. 22, 23.-Pwpose. The eye is the symbol Ji r the pnrpose, motive, or intention of the heart. It is also put for the understanding. The he11d is powerfully influenced by the heart. Consider- !. THE EYE IN RELATION TO TIIE LIGHT, 1. The eye is not self-lt1min(r11,S, (1) It is the "lamp" rather than the "light" of the body. God is the Light. True motives are from God. (2) The "single eye" is the motive to serve God alone. So in ver. 24 it is thus stated: "vVe cannot serve God and mammon." (3) \Ve have nothing that we do not receive. 2. It is the capacity for receiving l¾Jht. (1) The light of the world would avail little without the lamp of the body. The spirit of man is the lamp of the Lord (Prov. xx. 27). (2) The image of God in man capacitates him for union and fellowship with God. (3) The capacity for receiving light partakes of the nature of light. Hence the eye is said to enlighten the body. 3. The capacity for God may be destroyed. (1) The eye-the motive-may become constitutionally evil. "If there- fore the light that is in thee be darkness." The eye may lose its lustre by disuse. It may lose it by abuse. (2) The evil eye is the perverted heart, the covetous heart, the envious heart, the avaricious heart (cf. Prov. x.xiii. 6, 7; eh. xx. 15; Mark vii. 22). The evil eye of the Pharisee sought the applause of men rather than the glory of God. (3) The double eye is the hypocritical heart. The eye is double when we profess to honour God and contrive to honour ourselves. When we seek our own things under colour of seeking the things of Christ. II. THE EYE IN RELATION TO THE BODY. 1. Motive gives quality to condt1et. (1) As the eye stands for the motivo, so does the body stand for the whole deportment, conversation, or conduct of the man. (2) 'l.'he eye brightens while looking at God, the essential Light; and it enlightens the whole body, (3) The dark eye involves the body in darkness. Evil motives corrupt the conversation ( cf. Ps. l.xx.xii. 5). 2. The matter is therefore momentous. (1) Truth is satisfying. The whole body shall be full of light, as if all eye. 'l'ruth brings grace; it brings comfort. (2) Truth is generous, So will the motive be that is true (cf. Prov. :x.xii. 9; Jas. i. 5). (3) How great is that light I It enlightens the whole body. It is infinitely greater than the body. (4) Conversely, how great is that darkness I Error here; despair hereafter for ever.- J. A. M. Ver. 24.-Competitive services. After discoursing of our treasure (vers.19-21), and of the motivo that should infbence conduct (vers. 22, 23), our Lord here indicates two competitive services, viz. the service of God and the service of mammon. We have submitted to our acceptance- I. THE SERVICE OF GoD. 1. This implies trust in him. (1) Trust in God, viz. for deliverance from the tyranny of sin. His help is pledged in his holiness. (2) Trust in God for bis help against temptation. He urges us to resist the evil ono. He expressly promises his aid. (3) Trust in God for strength to obey him. We need this, for our nature is prone to evil. His graco is sufficient. 2. lt implies love to God. (1) His Law surveys the motives of the heart. Love is the fulfilling of the Law, (2) 'l'he spiritual Master cannot be served without love. Love is the mMter of the heart. (3) Go<l is infinitely lovable. Truth itself. Essential goodness. The eye will be to the Master's hand (Ps. cxxiii. 1, 2). The servants of God will not serve mammon. a. It implies imitation of God. (1) Imitation is the sincerest love. (2) There are things of God which are inimitable, e.g. omnipotence, infallibility. To attempt to imitate these would be outrageous presumption. (3) The imitable things of God are those qualities in which wo were created after his image. Knowledge, righteousness, holiness. (4) To aid us in this we have the Spirit of Christ, who is emphatically the Image of God. II. TJIE SERVICE OF HAMMON. 1. This is the service of sin. (1) Mammon is a name for worldly riches (cf. vers. 19-21; Jns. iv. 13). (2) It is any illicit love- anything of which money may bo taken as th8 exponent. It may be appotite (Phil. 272 THE GOSPEL ACCORDING TO ST, MATTHEW. [OH. VI. 1-34.
iii. 19). It may be ease. It me.y be honour: Pharisees. 2. It is the. service of Satan. (1) Me.mmon is supposed to he.ve been e. Chaldean idol corresponding to the Greek Pluto. It is here put for Satan as opposed to God. Sinners do not sufficiently con- sider the kind of me.ster they serve. (2) Mammon has still his ime.ges. Sometimes they take the form of coin, of bonds, of scrip, of estates. Sometimes of furniture, equipages, dress, food. ~11. THESE SERVIOES ARE IRRECONCILABLE. 1. God u an imperial Lord. (1) He c~a1ms t~e c<;>mple~ homage_ of all our.~owers by his absolute right of creation. This high clarm lS consistent with all legitimate secondary claims. (2) By his ricrht of ~rovidence. By \iis providence our t:xiste1:1ce is every moment preserved. (3) By his right o~ redemption. Service here IS claimed as gratitude for love. (4) Servitude to God 1s blessed slavery. It is such a slavery as brings perfect liberty. It is slavery ~ truth an_d love. 2. Sa:tan is an impe'.·ious tyrant. (1) Half-service will not satisfy him. Lucifer would be like the Most High. (2) Where he cannot drive he will lure his vict~ms to destruction. His r_esources of ingenuity e.re vast. His persistency is unflag~g. (3) Slavery to Sat.au 1s drudgery to cruelty. Human nature is toowillin~ to be rwned. 3. The masters are contrary. (1) "God and mammon;" "light" and "darkness." (2) The services are as the masters. The orders of the masters a.re contrary. A man of the world cannot be e. religious character. The servants of mam.mon hate God in their hearts. (3) The attempt to reconcile these services is folly, Those persons try to serve two masters who strain consistency to steer close to the vortex of worldliness. Those who try to make religion serve their secular interests. "The pretending mother was for dividing the child." The Samaritans found the attempt sorrowful to fear the Lord and serve other gods (2 Kings xvii. 33). "It is but supposition that gain is godliness."-J. A. M.