The children of this world, who are the children of darkness, and who at bottom are thoroughly unwise, considered relatively, are wiser than the children of light.' The steward is the example. A rogue is always'--as one of our thinkers puts it--a roundabout fool.' He would have been a much wiser man if he had been an honester one; and, instead of tampering with his lord's goods, had faithfully administered them.
But, shutting out the consideration of the moral quality of his action, look how much there was in it that was wise, prudent, and worthy of praise. There were courage, fertility of resource, a clear insight into what was the right thing to do. There was a wise adaptation of means to an end. There was promptitude in carrying out the wise means that suggested themselves to him. The design was bad. Granted. We are not talking about goodness, but about cleverness. So, very significantly, in the parable the person cheated cannot help saying that the cheat was a clever one. The lord,' although he had suffered by it, commended the unjust steward, because he had done wisely.'
Did you never know in Manchester some piece of sharp practice, about which people said, A h, well, he is a clever fellow,' and all but condoned the immorality for the sake of the smartness? The lord and the steward belong to the same level of character; and vulpine sagacity, astuteness, and qualities which ensure success in material things seem to both of them to be of the highest value. The children of this world, in their generation '--but only in it--are wiser than the children of light.'
Now I draw a very simple, practical lesson, and it is just this, that if Christian men, in their Christian lives, would practise the virtues that the world practises, in pursuit of its shabby aims and ends, their whole Christian character would be revolutionised. Why, a boy will spend more pains in learning to whistle than half of you do in trying to cultivate your Christian character. The secret of success religiously is precisely the same as the secret of success in ordinary things. Look at the splendid qualities that go to the making of a successful housebreaker. Audacity, resource, secrecy, promptitude, persistence, skill of hand, and a hundred others, are put into play before a man can break into your back kitchen and steal your goods. Look at the qualities that go to the making of a successful amuser of people. Men will spend endless time and pains, and devote concentration, persistence, self-denial, diligence, to learning how to play upon some instrument, how to swing upon a trapeze, how to twist themselves into abnormal contortions. Jugglers and fiddlers, and circus-riders and dancers, and people of that sort spend far more time upon efforts to perfect themselves in their profession, than ninety-nine out of every hundred professing Christians do to make themselves true followers of Jesus Christ. They know that nothing is to be got without working for it, and there is nothing to be got in the Christian life without working for it any more than in any other.
Shut out the end for a moment, and look at the means. From the ranks of criminals, of amusers, and of the purely worldly men of business that we come in contact with every day, we may get lessons that ought to bring a blush to all our cheeks, when we think to ourselves how a wealth of intellectual and moral qualities and virtues, such as we do not bring to bear on our Christian lives, are by these men employed in regard of their infinitely smaller pursuits.
Oh, brethren! we ought to be our own rebukes, for it is not only other people who show forth in other fields of life the virtues that would make so much better Christians of us, if we used them in ours, but that we ourselves carry within ourselves the condemning contrast. Look at your daily life! Do you give anything like the effort to grow in the knowledge of your Lord and Saviour, Jesus Christ, that you do to make or maintain your position in the world? When you are working side by side with the children of this world for the same objects, you keep step with them, and are known to be diligent in business as they are. When you pass into the church, what do you do there? Are we not ice in one half of our lives' and fire in the other? We may well lay to heart these solemn words of our Lord, and take shame when we think that not only do the unwise, who choose the world as their portion, put us to shame in their self-denial, their earnestness, their absorption, their clear insight into facts, their swiftness in availing themselves of every opportunity, their persistence and their perseverance, but that we rebuke ourselves because of the difference between the earnestness with which we follow the things that are of this world, and the languor of our pursuit after the things that are unseen and eternal.
Of course the reasons for the contrast are easy enough to apprehend, and I do not need to spend time upon them. The objects that so have power to stimulate and to lash men into energy, continuously through their lives, lie at hand, and a candle near will dim the sunshine beyond. These objects appeal to sense, and such make a deeper impression than things that are shown to the mind, as every picture-book may prove to us. And we, in regard to the aims of our Christian life, have to make a continual effort to bring and keep them before us, or they are crowded out by the intrusive vulgarities and dazzling brilliances of the present. And so it comes to pass that the men who hunt after trifles that are to perish set examples to the men who say that they are pursuing eternal realities. Go to the ant, thou sluggard, consider her ways and be wise.' Go to the men of the world, thou Christian, and do not let it be said that the devil's scholars are more studious and earnest than Christ's disciples.
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