Exposition of the Sermon on the Mount, Chapter 6 · Verse 24
verse 24.
No man can serue two masters—: for either hee shall hate the one, and louelove the other; or else he shall leane to the one, & despise the other. Ye cannot serue God and Mammon.
Here Christ meeteth with a second obiection, which the carnal heart of man might frame against the former commandements, verse 19, and 20. for whereas Christ had forbidden the treasuring vp of worldly riches, & commanded the seeking of heauenly treasure; some man might flatter himselfe with this perswasion, that he might well seek… both, and lay vp both treasures for himselfe in earth, and in heauen also. To this Christ answers, No: that is impossible; and he prooues it thus: No man can serue two masters: But to seeke heauenly and earthly treasures, is to serue two masters; to wit, God and Mammon: and therefore no man can seeke them both. The first part of this reason is fully set down, and prooued in the text, by the effect of such seruice in contrarie affections and behauiour; for either he shall hate the one, and louelove the other, &c. The assumption and conclusion are necessarily implied in the last words, Yee cannot serue God and Mammon: wherein Christ applies the former argument.
The Exposition. No man can serue two masters. This may well bee doubted of; for experience shewes, that by their mutuall consent, one Factor may serue diuers Marchants. Hereto some answer thus, that it is implied, the masters must be of diuers and contrarie qualities; as when one saith, come and doe this; the other saith, doe it not: and then no man can serue them both: and thus the words containe an holy truth. But yet because no clause is expressed, implying contrarietie in the masters; therfore I take it, the words must be taken as a common prouerb among the Iewes, which Christ Iales downe for the ground of his reason. Now in a prouerb it is not requisite it should be alwaies true, but for the most part, and ordinarily; as Luk. 4. 24. No Prophet is accepted in his owne countrie: that is, ordinarily. For either he shall hate the one that is, the one master commanding him; either disliking that he should be his master, or displeased with his commandements: And louelove the other; that is, the other master in whom he taketh delight, and is well pleased with his commandements. Or else he shall leane to the one, and despise the other. These words are an explication of the former, shewing how it may appeare, that a seruant hates one master, and loues another; namely, his leaning to the one, declares his louelove vntounto him: that is, his applying of himselfe to respect his masters pleasure, and to doe his commaundement: And hic despising the other, declares his hatred, when he hath no regard to his commandements. Yee cannot serue God and Mammon. By mammon he meaneth riches, lucre, and gaine: now he saith not, Ye cannot serue God and hauehave riches, for Abraham, Iacob, and Iob, were very rich, and yet serued God sincerely: but ye cannot serue God, and serue riches; that is, giuegive your selues to seeke riches, and set your hearts vponupon them, and serue God also.
In the words thus explaned wee may obserue sundrie instructions:Instruct. First, here Christ sheweth what it is to serue God: a point much spoken1 of, but little knowne, and lesse practised. To serue God therefore, is to What it is to serue God.louelove God, and to cleane vntounto him. EueryEvery one will say, he loueth God, & euer hath done; but beware herein of spirituall guile, for true louelove consists not in word and tongue, but in deed, and in truth: and God must be loued, not onelyonly as he is a bountifull father, but as he is a Lord and master, and doth command vsus seruice. The written word shewes his will and pleasure, concerning vsus, what he requireth at our hands; and if we serue him indeed, we must louelove him in his power of commanding, though he should bestowe no reward vponupon vsus. This Dauid sheweth notably, Psal. 119. 25. I am thy seruant, graunt me therefore vnderstanding that I may know thy testimonies. Againe, if we serue God, we must cleane vntounto him, and thereby testifie our louelove: now what is meant by cleaning vntounto, is notably expressed in the parable of the prodigal sonne, Luk. 15. 15. where it is said of him, that hauing spent his portion, hee claue to a citizen of that countrie; that is, he resigned and gaue himselfe to his seruice: So to cleane vntounto God, is to resigne a mans selfe vntounto Gods seruice, in obedience to all his commandements, and embracing all his promises: not suffering himselfe to be drawne from any part of Gods word, by vnbeleefe or disobedience, though all the world should set against vsus. This Dauid also professeth of himselfe, saying, aPs. 119. 31I hauehave cleaued to thy testimonies O Lord, and bPs. 119. 6.I shall not be confounded when I hauehave respect vntounto all thy commandements. On the contrarie, when a man withdrawes himselfe from God, by disobedience to his commaundements, and by vnbeleefe, then he doth hate and despise him. Indeed the vilest wretch that liues, is ashamed with open mouth to professe hatred & despite of God, but yet the bad practise in life, bewraies the bad affection of the heart: Prou. 14. 2.—He that is lewd or peruerse in his waies, despiseth God; & they that liue in the breach of his commandements hate him, Exod. 20. 5. let them professe in word what they will.
Now the consideration hereof serueth, First, to discouer vntounto vsus theVse. 1. The ignorāt of the world grosse blindnesse and superstitious ignorance of the world; who thinke, that if a man rehearse the Lords praier, the Creede, and the ten Commandements, he serues God well, let his life be what it will: but here Christ teacheth vsus a further thing; if we will be Gods seruants, we must cleaue vntounto him both in the affections of our heart, and in actions of obedience in our life. Thus did Abraham, when God said vntounto him, thou shalt not kill, he kept himselfe from murther; but when he said, cGen. 22. 2.Abraham kill thy sonne, he addressed himselfe to doe it, though he were the sonne of the promise, and the onelyonly sonne of his old age. Secondly, this2 sheweth how Atheisme abounds in all places at this day; for to hate and Atheisme abounds.despise God is flat Atheisme: now they that withdraw their hearts from God, and set themselues to seeke the things of this world, neglecting obedience to Gods holy commandements, are here accounted of Christ, despisers, and haters of God; and the number of such is great in eueryevery place. I know such men doe scorne to be called Atheists, but how they be esteemed in the world, it skilleth not, till they reforme this wicked practise, they are no better in the sight of Christ.
Secondly, whereas God and Mammon are here opposed as two masters;2 hence we learne that Mammon, that is, riches, is a great lord and Mammon is that Lord.master in the world: this Christ here takes for graunted, and therefore doth forewarne his Disciples of it. But how (will some say) can riches be a God? Answ. Not in themselues, for so they are the good creatures of God; but to the corrupt heart of man, which makes an ido… of them to it selfe, by setting his louelove and delight vponupon them, as on true happinesse, and trusting in them more then in the true God: and for this cause is co…etousnesse called idolatrie, Colos. 3. 5. and the co…etous person an Idolater, Ephes. 5. 5. for looke whereon man sets his heart, that is his Lord and his God, though it be the deuil himselfe. Now that men do… thus set vp riches in their hearts, as an Idol, and so become seruants and slaues to that which God ordained to serue them, I shew plainely thus: For first, they neglect the worship and seruice of God for lucre andProofes. gaine, and spend more time with greater delight for earthly riches, thē 1they doe for the true treasures of Gods heauenly graces. Secondly, let2 a man hauehave worldly wealth at will, and he is full of ioy and delight, his riches giuegive him great contentment; but if hee loose his goods, then vexation and sorrowe doth more oppresse him, then all the promises of God in the Bible can comfort him. Thirdly, by transgressing3 Gods commaundements a man looseth heauen; but who is so grieued for his transgressions, whereby hee incurres this losse, as hee is for a small dammage in some part of his riches? Fourthly, I appeale4 to mens consciences, whether they bee not farre more sharpe and eager set vponupon the meanes of gaine, then on prayer and other parts of Gods worshippe, which are the meanes of grace: all which doe argue plainely, that they serue Mammon, and honour riches for their God. So that howsoeuer by Gods blessing, out…ard Idolatri… be banished out of our Church, yet wee hauehave many Idolatours in our Land; for eueryevery couetous worldling sets vp the Idol of wealth and riches in his heart for his Lord. And that these Mammonists abound eueryevery where, appeares by the common practises of oppression, extortion, and crueltie, in hard dealing towards the poore, by greedie Land-lords and Vsurers; as also by the practises of the rich in the time of dearth, for by their hoarding vp of store, ingrossing of commodities, and enhauncing of the price, to the augmenting of their priuate wealth, they mightily increase Gods wrath vpō the poore. Indeed God hath his seruāts which hauehave him onelyonly for their God, but the number of them is small, in respect of those that set their hearts vponupon the world, and make Mammon their God.
Here then first behold, the slauish basenesse of a couetous heart, forVse. …. man was made to be the Lord of Mammon and wealth, and yet thorough couetousnesse he subiecteth himselfe to become a slaue and vassal thereunto. Secondly, hereby let vsus learne to become faithfull disposers2 of worldly riches, and (as Christ saith) to dLuk. 16. 9.make vsus friends with this Mammon of iniquitie, by good disposing of it to Gods glorie in works of merciemercy; and so shall …e retaine our right of creation, whereby God made the creatures to serue vsus.
Thirdly, Christ opposing God and Mammon, & saying, No man can 3serue them both, imports plainely, that hee that seekes to be rich, setting his heart thereon, forsakes God: I say not that eueryevery rich man forsakethThey that set their hart on riches forsake God God, for when God giueth aboundance to a mans moderate labour & industrie in his lawfull calling, hee may lawfully possesse it, vsing it to Gods glorie: but to seeke to be rich is a denying of God, because so the heart is a seruant vntounto Mammon, and not to the Lord. This may appeare by their whole behauiour about wealth, whether we consider their getting, their keeping, or imploying of it, in all which they sinne against God. First, in getting, for God giueth riches to whom hee will,Proofe. and hath not tied himselfe by promise to make any man rich; and therefore1 he that resolues with himselfe that hee will bee rich, cannot make conscience of lying, fraud, iniustice, sabbath-breaking, and such like, when the committing of these things makes for his aduantage. Secondly,2 they sinne in keeping; for he that resolues to bee rich, will rather forsake the truth, then his wealth, in time of t…iall: and for the sauing or recouerie of his wealth, he will not sticke to seeke to blessers, wizards, coniurers, &c. Thirdly, for disposing or imploying; hee that resolues to3 be rich sinnes therein: for he cannot be drawne to works of merciemercy, a… least with any cheerefulnesse; and hence it comes that sometimes the poore doe starue before the rich mans doore.
The consideration hereof, serues first to correct our iudgement concerningVse. 1. couetous and worldly minded persons; our censure of them is too milde and gentle, wee iudge them honest men, onelyonly somewhat hard and neere themselues: but marke Christs sentence vponupon them, Worldly persons forsake God, and choose Mammon for their Lord and master: which is a practise of Atheisme, and therfore not to be so lightly passed ouer, as men thinke. Secondly, hereby wee see it is a dangerous2 and vnlawfull course, for men to make lawes with themselues, how rich they will bee; as to hauehave so many hundred, or thousand pounds in stocke, or so much lands, and rents, &c. for what followes vponupon this resolution? why surely they must needs giuegive thē …lues to the compassing of their purpose, and so they fall into manifold s…ares of Satan, by practises of iniustice, lying, fraud, &c. Thirdly, hereby we must be admonished3 to content our selues with that portion of goods, more or lesse, which God sendeth; knowing that a little is sufficient with Gods blessing vponupon it: Away with couetousnesse (as the Apostle eHeb. 13. 5.saith) and bee content with that ye hauehave, for he hath said, I will not fa…le thee nor forsake thee.
Fourthly, whereas Christ saith, Ye cannot serue God and Mammon; 4we learne, that the heart of man must not be diuided betweene God, & the world; the one halfe to God, and the other to the world: no, God will hauehave all or none, herein hee will not part stakes with the creature:Mans heart must not be diuided frō God. Vse. 1. Prou. 23. 26. My sonne giuegive me thy heart.
The consideration whereof serueth, First, to discouer the hypocrisie and spiritual guile of many, who thinke they may liue in some one sinne or other, & yet be Gods seruants stil: this is the conceit of drunkards, adulterers, couetous persons, & such like; for euen while they liue in these sinnes, they will come to Gods worship, to the word, and praier often, and to the Sacraments, at least once a yeare: which they would not do, but that they thinke God hath respect vntounto them herein, like to the wicked Iewes, Ier. 7. 9, 10. But they deceiue themselues, for no man can serue two masters: while a man liues in any sinne the seruant of the diuel, hee can neuer bee accepted of God for his seruant. Secondly this2 No sin raigne h… Gods children.shewes, that the seruant of God is so farre forth deliuered from sinne by regeneration, that no sinne raignes in him; for so he should serue two masters, for eueryevery raigning sin is a Lord and master: Rom. 6. 16. Knowe ye not, that to whomsoeuer you giuegive your selues as seruants to obey, his seruants ye are to whom ye obey, whether it be of sinne vntounto death, &c. and he that committeth sinne, is the seruant of sinne, Ioh. 8. 34. This therfore is a sure ground, that no regenerate person liues in any sin. Thirdly,3 hereby eueryevery one is taught to consecrate both his soule and bodie to the Lord, indeauouring to serue him with all the powers & parts therof; for God is our onelyonly Lord and master, and therefore let all that is within vsus bow the knee to him: Rom. 6. 22. The seruāt of God is one freed from sin, who hath his fruit in holinesse, & the end euerlasting life. The f1. Kin. 10. 8Queene of Sheba pronounced Salomons seruants happie, that stood before Salomon to heare his wisedome; how much more then are they happy, who in soule and bodie are Gods seruants, who for bountie and wisdome infinitely surpasseth Salomon? Here some will say, I would gladly serue God alone, & I desire I might doe it with all my heart; but the corruption of my nature is such, that it makes me to rebell against the commandements of God, and I cannot doe the good I would, but the euil which I would not doe, that doe I; so as I feare I serue two masters. Ans. This is the state of Gods children in this life; but herewithA comfort to thē that are troubled with corruption. they must stay themselues: when they faile in obedience, they must consider whether they doe so freely and willingly, or against their wils; If they heart can truely say, thou doest vnwillingly commit sinne, thou wouldest not doe it, and art truely grieued and displeased with thy selfe for it; then be of good courage, thou doest not serue two masters, for this seruice is voluntarie. Now though there be in thee the flesh & the spirit, the one haling thee one way, & the other another; yet while thou striuest against the flesh, desiring and endeauouring to be wholly subiect to the spirit, though thou faile often in action, yet in Christ bee thy sinnes pardoned, and God accepts in thee the will for the deed. Endeauour therefore to acquaint thy selfe more and more with the will of thy heauenly master, and seeke to please him in all things, and labour to mortifie the deeds of the flesh by the spirit, & so shalt thou know God to be thy onelyonly master, and in due time perceiue thy freedom from the bondage of the flesh.