Imagini ale paginilor
PDF
ePub

149

SERMON X.

THE EMPLOYMENT OF RICHES.

LUKE XVI. 9.

" AND I SAY UNTO YOU, MAKE TO YOURSELVES FRIENDS OF THE MAMMON OF UNRIGHTEOUSNESS, THAT WHEN YE FAIL THEY MAY RECEIVE YOU INTO EVERLASTING HABITATIONS."

CHRISTIANITY contains instructions, and lays down principles which are respectively applicable to every mode and condition of human life. There is a variety in its statements, which will meet every possible case in which an individual can be placed, whether in solitude or in society. The chapter from which the text is taken, bears in a very remarkable manner upon the condition of the rich, and directs them in what manner to employ their advantages. Our Saviour has here left on record two parables, addressed to his disciples upon this point, one of which will be found greatly to elucidate the other, and both to comprise together statements which mark out in the clearest manner the method in which God designs us to employ the riches, and honours, and emoluments of this present world.

The first of these parables has been long denominated the parable of the unjust steward. The second that of the rich man and Lazarus ; and I think the principles laid down in the first, will entirely explain the character of the facts recorded in the second.

It shall be my endeavour with God's blessing, to bring both, however imperfectly, under review on the present occasion. May God in his mercy grant that the subject may prove useful to those who may possess a larger portion of this world's goods, than falls to the lot of the majority of mankind.

I. LET US FIRST ADVERT TO THE PARABLE OF THE UNJUST STEWARD. And here it must be remarked, in reference to all parables, that the scope or general lesson is to be considered, rather than the particular details. These are needful to fill up the fable, but they often add little to the moral lesson inculcated by it. Thus in the parable in question, the accusation, the injustice, the peculiar reasoning of the steward, are less to be considered than the prudence with which he met the approaching disaster by which his ruin was to be effected. This appears to be the great lesson intended. His management of his master's property was about to terminate. He exercised his shrewdness in preparing for the blow. He had no care either for his master, or for his creditors. He had no

moral principle, which could bind him down to any specific line of conduct towards the one, or the other. He simply thought of his own ease and comfort. Ruin stared him in the face, and to avert the calamity, he determined to ingratiate himself with his master's creditors, in order that he might secure their friendship when dismissed from his office. In the pursuit of this object, he cared neither for truth, nor probity; but by a sacrifice of both he anticipated the continuance of his external comforts. The parable remarks that "the lord commended the unjust steward.". It has been sometimes supposed that by the "lord" is here intended Jesus Christ; but this is a great mistake. It is the earthly lord or master of the steward who commended him, and his commendation is necessarily limited to the shrewd policy of his conduct in reference to his future interest. The wisdom which he praised had exclusive reference to the present world. This is evident from the after remark of our Saviour, "that the children of this world are wiser or more consistent in their generation," that is in their conduct, "than the children of light." Acting upon worldly principles, the steward secured his point. Our Saviour's object was to place this example of a low and earthborn policy before his christian disciples, in order to stimulate them to a policy connected

[ocr errors]

with, and sustained by higher hopes and nobler expectations. And this method of instruction is frequent in the Scriptures. "They do it," says the apostle, of earthly combatants, "to obtain a corruptible crown; but we an incorruptible." "Hear what the unjust judge saith; and shall not God avenge his own elect, which cry day and night unto him." The specific lesson inculcated then is this; to have a prudent care for the future; to use present advantages with a prospect to a higher and more durable destiny. We are put in possession of wealth for a limited period, and we are soon to be dismissed from its management. Death will shortly terminate all our enjoyment of its advantages. It becomes us to consider the whole result, and to take care that our present management of wealth be productive to us of eternal advantage. "I say unto you, make to yourselves friends of the mammon of unrighteousness; that when ye fail, they may receive you into everlasting habitations." The word "mammon" is a Syriac word, which personifies wealth; and the word " unrighteousness" is here evidently intended to convey the notion of deceitfulness or vanity. This we gather from the eleventh verse-" If ye have not been faithful in the unrighteous mammon, who will commit to you the true riches." Here the true riches are put in contrast with the unrighteous

mammon: that is, true riches are contrasted with false or deceitful riches. Hence the “mammon of unrighteousness" does not mean riches acquired by injustice or violence; but simply, deceitful riches or acquisitions, which have no solidity; which can sustain no heart which leans upon them; which "make to themselves wings and flee away;" which are at last "deceitful upon the weights, and altogether vanity." The true riches in opposition to these are mental, spiritual, and eternal. They are connected with God, and immortality; and are the only possessions which will survive the injuries of time, and the shock of death.

The import of the text is therefore to this effect. It is not intended to convey the smallest sanction of rapine, or fraud, or injustice; these being vices which stand on record as condemned by the plain and immutable laws of God; but it is intended to enjoin such a use of transitory enjoyments, as shall not injure the soul in reference to its condition when torn away from the possession of those enjoyments. I say unto you, make to yourselves friends of the mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations;" expressions which may be thus paraphrased :-"I say unto you, render the possession of those riches which are transitory and insufficient, and therefore deceitful in the

66

« ÎnapoiContinuă »