Others had no thought of a higher blessedness than animal enjoyment. Their god was their belly. They set the excitement of wine in the place of the fulness of the Spirit, or preferred some depraved union upon earth to the honour of being one spirit with the Lord (Phil. iii. 19; Eph. v. 18; 1 Cor. vi. 16, 17). And some tried to combine the world and righteousness; not to lose heaven while grasping wealth, and receiving here not only good things, but the only good things they acknowledged—_their_ good things (Luke xvi. 25). As the Samaritans feared the Lord and served graven images, so these were fain to serve God and mammon (2 Kings xvii. 41; Matt. vi. 24). Now, these departures from the true Centre of all love and Source of all light were really a homage to His great rival, “the god of this world.” Whenever men seek to obtain any prize by departing from God, they do reverence to him who falsely said of all the kingdoms of the earth, and their glory, “These things are delivered unto me, and to whomsoever I will I give them.” They deny Him to Whom indeed all power is committed in heaven and earth. What is the remedy, then, for all such formal or virtual apostasies? It is to “have” the true God—which means, not only to know and confess, but to be in real relationship with Him. Despite His so-called self-sufficiency, man is not very self-sufficing, after all. The vast endowments of Julius Cæsar did not prevent him from chafing because, at the age when he was still obscure, Alexander had conquered the world. To be Julius Cæsar was not enough for him. Nor is any man able to stand alone. In the Old Testament Joshua said, “If it seem evil unto you to serve the Lord, choose you this day whom ye will serve,”—implying that they must obey some one and will do better to choose a service than to drift into one (Josh. xxiv. 15). And in the New Testament Jesus declared that no man can serve two masters; but added that he would not break with both and go free, he was sure to love and cleave to one of them. Now, he only is proof against apostasy, who has realised the wants of the soul within him, and the powerlessness of all creatures to satisfy or save, and then, turning to the cross of Christ, has found his sufficiency in Him. “Lord, to whom shall we go? Thou hast the words of everlasting life.” Marvellous it is to think that underneath the stern words “Thou shalt have none other,” lies all the condescension of the privilege “Thou shalt have ... Me.” _THE SECOND COMMANDMENT._ “Thou shalt not make unto thee a graven image, ... thou shalt not bow down thyself unto them, nor serve them.”—xx. 4–6.