LITMIR.BIZ

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Weir. She did not sit beside her father, but in the most shadowy corner of the church—near the organ loft, however. She could have seen her father if she had looked up, but she kept her eyes down the whole time, and never even lifted them to me. The spot on one cheek was much brighter than that on the other, and made her look very ill.

      I prayed to our God to grant me the honour of speaking a true word to them all; which honour I thought I was right in asking, because the Lord reproached the Pharisees for not seeking the honour that cometh from God. Perhaps I may have put a wrong interpretation on the passage. It is, however, a joy to think that He will not give you a stone, even if you should take it for a loaf, and ask for it as such. Nor is He, like the scribes, lying in wait to catch poor erring men in their words or their prayers, however mistaken they may be.

      I took my text from the Sermon on the Mount. And as the magazine for which these Annals were first written was intended chiefly for Sunday reading, I wrote my sermon just as if I were preaching it to my unseen readers as I spoke it to my present parishioners. And here it is now:

      The Gospel according to St Matthew, the sixth chapter, and part of the twenty-fourth and twenty-fifth verses:—

      "'YE CANNOT SERVE GOD AND MAMMON. THEREFORE I SAY TO YOU, TAKE NO THOUGHT FOR YOUR LIFE.'

      "When the Child whose birth we celebrate with glad hearts this day, grew up to be a man, He said this. Did He mean it?—He never said what He did not mean. Did He mean it wholly?—He meant it far beyond what the words could convey. He meant it altogether and entirely. When people do not understand what the Lord says, when it seems to them that His advice is impracticable, instead of searching deeper for a meaning which will be evidently true and wise, they comfort themselves by thinking He could not have meant it altogether, and so leave it. Or they think that if He did mean it, He could not expect them to carry it out. And in the fact that they could not do it perfectly if they were to try, they take refuge from the duty of trying to do it at all; or, oftener, they do not think about it at all as anything that in the least concerns them. The Son of our Father in heaven may have become a child, may have led the one life which belongs to every man to lead, may have suffered because we are sinners, may have died for our sakes, doing the will of His Father in heaven, and yet we have nothing to do with the words He spoke out of the midst of His true, perfect knowledge, feeling, and action! Is it not strange that it should be so? Let it not be so with us this day. Let us seek to find out what our Lord means, that we may do it; trying and failing and trying again—verily to be victorious at last—what matter WHEN, so long as we are trying, and so coming nearer to our end!

      "MAMMON, you know, means RICHES. Now, riches are meant to be the slave—not even the servant of man, and not to be the master. If a man serve his own servant, or, in a word, any one who has no just claim to be his master, he is a slave. But here he serves his own slave. On the other hand, to serve God, the source of our being, our own glorious Father, is freedom; in fact, is the only way to get rid of all bondage. So you see plainly enough that a man cannot serve God and Mammon. For how can a slave of his own slave be the servant of the God of freedom, of Him who can have no one to serve Him but a free man? His service is freedom. Do not, I pray you, make any confusion between service and slavery. To serve is the highest, noblest calling in creation. For even the Son of man came not to be ministered unto, but to minister, yea, with Himself.

      "But how can a man SERVE riches? Why, when he says to riches, 'Ye are my good.' When he feels he cannot be happy without them. When he puts forth the energies of his nature to get them. When he schemes and dreams and lies awake about them. When he will not give to his neighbour for fear of becoming poor himself. When he wants to have more, and to know he has more, than he can need. When he wants to leave money behind him, not for the sake of his children or relatives, but for the name of the wealth. When he leaves his money, not to those who NEED it, even of his relations, but to those who are rich like himself, making them yet more of slaves to the overgrown monster they worship for his size. When he honours those who have money because they have money, irrespective of their character; or when he honours in a rich man what he would not honour in a poor man. Then is he the slave of Mammon. Still more is he Mammon's slave when his devotion to his god makes him oppressive to those over whom his wealth gives him power; or when he becomes unjust in order to add to his stores.—How will it be with such a man when on a sudden he finds that the world has vanished, and he is alone with God? There lies the body in which he used to live, whose poor necessities first made money of value to him, but with which itself and its fictitious value are both left behind. He cannot now even try to bribe God with a cheque. The angels will not bow down to him because his property, as set forth in his will, takes five or six figures to express its amount It makes no difference to them that he has lost it, though; for they never respected him. And the poor souls of Hades, who envied him the wealth they had lost before, rise up as one man to welcome him, not for love of him—no worshipper of Mammon loves another—but rejoicing in the mischief that has befallen him, and saying, 'Art thou also become one of us?' And Lazarus in Abraham's bosom, however sorry he may be for him, however grateful he may feel to him for the broken victuals and the penny, cannot with one drop of the water of Paradise cool that man's parched tongue.

      "Alas, poor Dives! poor server of Mammon, whose vile god can pretend to deliver him no longer! Or rather, for the blockish god never pretended anything—it was the man's own doing—Alas for the Mammon-worshipper! he can no longer deceive himself in his riches. And so even in hell he is something nobler than he was on earth; for he worships his riches no longer. He cannot. He curses them.

      "Terrible things to say on Christmas Day! But if Christmas Day teaches us anything, it teaches us to worship God and not Mammon; to worship spirit and not matter; to worship love and not power.

      "Do I now hear any of my friends saying in their hearts: Let the rich take that! It does not apply to us. We are poor enough? Ah, my friends, I have known a light-hearted, liberal rich man lose his riches, and be liberal and light-hearted still. I knew a rich lady once, in giving a large gift of money to a poor man, say apologetically, 'I hope it is no disgrace in me to be rich, as it is none in you to be poor.' It is not the being rich that is wrong, but the serving of riches, instead of making them serve your neighbour and yourself—your neighbour for this life, yourself for the everlasting habitations. God knows it is hard for the rich man to enter into the kingdom of heaven; but the rich man does sometimes enter in; for God hath made it possible. And the greater the victory, when it is the rich man that overcometh the world. It is easier for the poor man to enter into the kingdom, yet many of the poor have failed to enter in, and the greater is the disgrace of their defeat. For the poor have more done for them, as far as outward things go, in the way of salvation than the rich, and have a beatitude all to themselves besides. For in the making of this world as a school of salvation, the poor, as the necessary majority, have been more regarded than the rich. Do not think, my poor friend, that God will let you off. He lets nobody off. You, too, must pay the uttermost farthing. He loves you too well to let you serve Mammon a whit more than your rich neighbour. 'Serve Mammon!' do you say? 'How can I serve Mammon? I have no Mammon to serve.'—Would you like to have riches a moment sooner than God gives them? Would you serve Mammon if you had him?—'Who can tell?' do you answer? 'Leave those questions till I am tried.' But is there no bitterness in the tone of that response? Does it not mean, 'It will be a long time before I have a chance of trying THAT?'—But I am not driven to such questions for the chance of convicting some of you of Mammon-worship. Let us look to the text. Read it again.

      "'YE CANNOT SERVE GOD AND MAMMON. THEREFORE I SAY UNTO YOU, TAKE NO THOUGHT FOR YOUR LIFE.'

      "Why are you to take no thought? Because you cannot serve God and Mammon. Is taking thought, then, a serving of Mammon? Clearly.—Where are you now, poor man? Brooding over the frost? Will it harden the ground, so that the God of the sparrows cannot find food for His sons? Where are you now, poor woman? Sleepless over the empty cupboard and to-morrow's dinner? 'It is because we have no bread?' do you answer? Have you forgotten the five loaves among the five thousand, and the fragments that were left? Or do you know nothing of your Father in heaven, who clothes the lilies and feeds the birds? O ye of little faith? O ye poor-spirited Mammon-worshippers! who worship him not even because he has given you anything, but in the hope that he may some future day benignantly regard you. But I may be too hard upon you. I know well that

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