JOURNAL

OF

THE AMERICAN EDUCATION SOCIETY.

MAY, 1840.

THE LAW OF STEWARDSHIP IN THE UNRIGHTEOUS MAMMON.

[By the Rev. JACOB ALLEN, of Sterling, Ct.]

THE appearance of Christ on earth was a manifestation of Divine love to men. He came to save them; he preached to instruct them; and he instructed to make them wiser and better-to impart the knowledge of truth and duty, and to make them active in doing good. Among his lessons of piety and utility, he taught men the duty and the benefit of doing good with their property, or their earthly possessions. He taught this important lesson on different occasions, and in various forms of language; as if he intended to make it an essential feature of Christian character; as if he would have men examine this great law of stewardship, that they may understand and obey its requirements. But perhaps in no instance has he presented this more fully, than in his address to the disciples, when he said, "Make to yourselves friends of the mammon of unrighteousness; that when ye fail, they may receive you into everlasting habitations."

Here is the sum of the law in question; the fundamental principle, by which the stewardship of men, in respect to the unrighteous mammon, or their earthly possessions, is to be regulated.

In the illustration and proof of this position, I proceed,

I. To present the subject, which was then under consideration. Christ had stated in a parable, that a certain rich man had a steward, who stood accused of wasting his goods; and that he called the steward to an account, informing him that he must resign his stewardship. This involved him in immediate difficulty. He thought he could not dig or labor, for a subsistence, and was ashamed to beg. But, as he must make some provision for himself, he called his lord's debtors together for a settlement, and adopted the following expedient. On examination, the first debtor owed his lord an hundred measures of oil, which the steward reduced to fifty; or cancelled one-half of this large debt. The second owed an hundred measures of wheat, which he reduced to eighty; or cancelled one-fifth part of the debt. Probably he adopted the same course with others. For he made these debtors his friends. When his lord saw this, he commended, not the honesty, but the policy of the steward; that is, he admitted that he had done wisely for himself. Hence Christ said, "For the children of this world are in their generation wiser than the children of light." This unfaithful steward, notwithstanding his palpable dishonesty in principle, had employed so much art and cunning in the use of his lord's substance, that he had made to himself friends for the day of adversity.

Having made this statement respecting the steward, Christ turned to his disciples and to all who heard him, and remarked: "I say unto you, make to yourselves friends of the mammon of unrighteousness; that when ye fail, they may receive you into everlasting habitations."

Here, then, is the argument. As this steward had done, so they were to 52

VOL. XII.

make to themselves friends. And though not upon the same moral principle which he adopted, yet they were to do this with the mammon of unrighteousness, or with the earthly substance committed to their stewardship. For they were by this means to make such friends, as, when they themselves failed, or were put out of their stewardship, would receive them into everlasting habitations. The object of the parable was, to show them that they also were stewards of all they possessed; and that they were held accountable for the manner of their stewardship. Accordingly, he proceeded to illustrate the principle already laid down. "He that is faithful in that which is least, is faithful also in much; and he that is unjust in the least, is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own?" He here showed, that the proper use of their earthly possessions was an essential part of their duty to God the giver; and that it would be found a turning point in the decision of their case at the last judgment;-that if they were honest and faithful in all their dealings; if they were uniformly kind to the poor, and compassionate to the suffering; and if, as they had ability and opportunity, they sustained the cause of God, and aided the objects of Christian benevolence; all those to whom they had done these good offices, would bear witness for them in the day of trial; and would thus prove, that according to Christ's meaning, by that emphatic term, they had made to themselves friends, by the proper use of this unrighteous mammon. For these witnesses, together with the Judge himself, were the friends whom he intended. Those, to whom they had done good with their earthly substance, and with an obedient heart, would stand ready, when they failed on earth, and were called to give an account of their stewardship, to bear testimony to their fitness, through the grace of God, for the everlasting habitations of glory.

Such was the argument in question, as it related immediately to the disciples, and those to whom it was addressed. But, as it involves a principle of general application, and was obviously intended for general instruction, it seems to require a more particular consideration. I proceed, therefore,

II. To investigate the principle here involved; or to show what is included or intended, in making friends of the mammon of unrighteousness; that is, with the earthly possessions of men. As this is a point of no small interest and importance, I shall descend to some particulars, in order to make the truth clearly manifest.

1st. The law before us means, that men hold their earthly possessions as the stewards of God; and consequently, that they are not permitted to view them absolutely their own, nor, in all cases, to appropriate them exclusively to their own use. Accordingly, God has declared himself the Lord and Proprietor of all creation. He has said, "All souls are mine; as the soul of the father, so also the soul of the son is mine:" "The silver is mine, and the gold is mine: "Every beast of the forest is mine, and the cattle upon a thousand hills :" yea, “All the earth is mine." Hence, although he has committed these possessions to each one, while he retains them, with so much sacredness, that it becomes a direct violation of his law, and the crime of theft, for one man to take the property of another without his consent; still He claims a right in it, and in the disposal of it; and thus does not permit them to view it absolutely their own, nor to claim, in all cases, the independent use of it. As if to assert, and at the same time to illustrate this point, Christ uttered the following parable: (Luke xii. 16.) "The ground of a certain rich man brought forth plentifully: and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, this will I do: I will pull down my barns and build greater; and there will I bestow all my fruits and my goods: and I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool! this night thy soul shall be required of thee: then whose shall those things be which thou hast provided? For his explanation of the parable was: "So is he that layeth up treasure for

himself, and is not rich toward God." Now here is the character of a rich, selfish man, drawn by the hand of a perfect Master. For, although he is not accused of oppression or dishonesty towards men, he evidently stands guilty before God. His crime was, he would keep or use all this abundance for himself. He said nothing of doing good to the poor and needy, nor of aiding any object of benevolence. Of course, he would do nothing with all this, in making to himself friends, who should testify for him, and not against him, in the day of trial. The parable, therefore, seems intended to sustain the principle of stewardship under consideration; and to show that men of wealth and competence are not allowed to appropriate all their possessions to their own use; but are required to employ some portion of them in doing good to others. Hence it is written, "To do good and to communicate, forget not:"-" Give a portion to seven, and also to eight:"-For "the liberal deviseth liberal things, and by liberal things shall he stand." The requirement is, that men must be faithful in the unrighteous mammon; that they may thereby make friends of those who will meet them as witnesses, at the bar of God. Which will imply, 2dly. That it does not answer the law of stewardship, if men expend freely of their substance; unless they do it for some useful purpose. They are neither required nor allowed to adopt the principle of the unfaithful steward; to waste their Lord's substance, or the treasures committed to their care, in riotous feasting, in vain pleasures and sinful compliances, or in acquiring the reputation of generosity among the ungodly. These expenditures will avail no more, in making the friends whom Christ intended, than to hoard all their possessions for themselves. For they do nothing in all this to any good purpose; nothing to relieve distress, or aid the indigent, or promote benevolence; and thus nothing to which others will be able to testify as a good work. They make no real sacrifice; they perform no work of obedience. In a word, they do nothing in all this for the honor of God, the proprietor of all their substance, nor for the good of other men. Consequently, they do not come up to the principle of stewardship; they are not able in this manner to make friends of others around them, nor to make the Judge himself their friend for the day of trial. But, to remove all seeming difficulty, it is proper to observe,

3dly. The law under consideration does not require men literally to give, or expend, all their earthly substance in charities; and thus to beggar themselves and their families at once. This would render them unable, at any future period of life, to do good in this manner to others. Nor does it require, that in every possible case which may occur, they must give to him who may ask. For even this may not be a duty. Nor yet does it require that they should not honestly, and in the fear of God, make provision for their domestic comfort and happiness; nor that they should not be industrious in lawful employments, and prudent in the care of what they possess. For this provision, and industry, and care, pertain essentially to the nature of stewardship.—And I now proceed to state generally,

That, as they have ability and opportunity, they are required to do good with these earthly possessions; that they make this an object in the use of what they can impart to others; that, in common cases, instead of hoarding or keeping all they have, and all they gain, for themselves and their families, they make it a point to expend for their destitute fellow men and for the cause of God, as justice and benevolence may dictate. Thus the law means, that when they are called to decide how much, or how often, or for what object they are to expend, they must be regulated, not by self-interest, but by an impartial judgment-by the fear of God, and a benevolent regard for the good of others;-in a word, that they must bring their supreme selfishness into subjection to the spirit of benevolence. To illustrate this point more fully, I proceed to notice the two following positions.

1st. Men of extensive and of ordinary wealth are bound to view the honest calls of the poor and needy, and in fact all the proper calls for Christian charity, as the calls of God. For, in his overruling providence, they are such. Not one is by chance or accident; not one is unforeseen or undetermined. He directs them individually, for those to whom they are sent as calls, when they are just

and reasonable, for a portion of that property, which they hold in stewardship. He is hereby teaching them, that even what they have acquired by honest industry and effort, has been acquired through his blessing and assistance; that it still remains at his disposal; and that they hold it only by his permission. And therefore, that He may call for a portion of it when, and as often, and by whom, and for as much, as seemeth him good. Accordingly, they are to understand, that in his providence He sends this poor man and that needy sufferer; and that he directs all the just calls, which are made upon them for pecuniary assistance; and that a leading design is, to put them to the trial, whether they will make those who present them friends in the sense here intended. They must also remember, that there will hereafter be an inquiry how they have met and answered these calls; and that those whom his providence has commissioned to present them, will all be there as witnesses; and consequently, will be friends or enemies, according to Christ's meaning.

Now this renders the whole subject impressively serious. Men do not dare to complain, when God commissions fire, or flood, or drought, or disease to lay waste a part of their substance. And as it all remains his, or at his sovereign disposal, why should they complain, if, in his providence, he sends an order for some portion of it, by the hand of one in poverty or distress, or by an agent of a Missionary, an Education, or Tract Society, or some other object of utility? They still remain his stewards; and not only so, they are liable at any moment, if he pleases, to be put out of their stewardship. Dare they complain, because he has not specified how much they are required to give in such cases? The truth is, he has left this undecided, for the very purpose of a trial, whether they will then obey the dictates of benevolence. For the amount then required, is precisely what a good conscience, aided by a knowledge of their ability, and of the importance of the object, decides to be a duty. It is thus an essential point in the case under consideration, for men to view the just calls made upon them for a portion of their earthly substance, as the calls of God; and to remember, that a day is coming, when they must meet the inquiry, how these calls have been answered. From which it follows,

2dly. That they are to stand ready for the calls of his providence; or to hold their possessions subject to his direction; always admitting, that He may make an immediate disposal of what seemeth him good, whenever he is pleased to call for it. Consequently, the law of stewardship intends, that men must labor, not only for themselves and families, but, so far as they are enabled and prospered, for the good of other men, and for the cause of God. It intends, on one hand, that they should be diligent and active in obtaining what they can honestly, by the Divine blessing, and in preserving what is not necessary for immediate use; that nothing be lost; but that they may be prepared to meet his calls; and on the other, that they should impart cheerfully whatever his providence demands of their substance, at the time it is demanded. In short, it intends that they are the servants of the great Master in heaven; that both themselves and their possessions are to be held in subserviency to his direction; and that they are to be governed in the employment of their time, and in the use of their substance, by the laws of his appointment.

Thus it appears, that men of wealth, and indeed all men, hold their earthly possessions as the stewards of God; and that the great law of stewardship in the unrighteous mammon, requires all who have wealth and competence, to employ a portion of it in making friends, who will bear witness for them in the day when they are called to give an account of their stewardship. And if the supreme selfishness of men did not blind their eyes; if the fear of God and the spirit of benevolence had a due influence in forming their judgment, this law of stewardship would present no difficulties; its requirements would no longer appear hard or unreasonable. But as God, the proprietor of all things, is benevolent, he requires men also to be benevolent, that they may all obey this great law of stewardship. For, when they come to meet those whom they are thus required to make friends, as being witnesses at their final trial; and to find, that unless they bear witness for them, they will bear witness against them; they will clearly perceive the wisdom and goodness of this law,

and the necessity of having obeyed it. At that trying period, these possessions, which they now hold so precious, and often spare with great reluctance, will all be gone, no more to be regained. Being put out of their stewardship, and called to give an account of it, they will need such friends as are here intended. Their testimony on this subject will turn the point in that great decision. For, if they are friends, according to his meaning, Christ himself, the final Judge, will also be their friend. He will admit that such deeds, done with an obedient heart, are done for him; that they are the fruit of love, and the evidence of faith; and that through grace in him, these persons are worthy to be received into everlasting habitations.

Such is obviously the law of stewardship in the unrighteous mammon; or the principles by which men, as the stewards of their Creator, are to be governed, in the use of their earthly possessions. And since this law of Divine authority is founded in justice, and is indispensably binding on all men, it seems requisite, and may be useful,

III. To notice some of the lessons resulting from this investigation. Among these, it may be stated,

1st. That the use, which men make of their property, forms an essential feature of their characters, in the sight of God. Probably, no one part of their daily conduct forms a more decisive test of real character. For it remains a truth, that their Creator has given laws, by which they are here to be regulated; that they are accountable for the use of all they possess; that although they may claim it, and the disposal of it, as entirely their own; and though no man may take it without their consent, yet He has reserved, and claims the right, to do his pleasure with it. Thus, when it seemeth good, he commissions fire, or flood, or some instrument of his power, to lay waste a portion of it. He also assumes the right to control what remains; and even to decide what they may, and what they may not consume. Before the flood, he gave men the fruits of the earth for food; but not the beasts of the field, nor any living creature. After the flood, he enlarged the grant, and gave them also the beasts of the field; although here, the blood of beasts was entirely and for ever prohibited. He was therefore good and kind to the evil and unthankful. Men have a grant for their food and raiment; a supply for all their necessities and common wants, from their possessions; while He claims the right to direct them, in the use of what remains under their stewardship. It is the use of this, which forms an essential feature in their character. For it is with this, that they are required to make to themselves friends, as Christ intended. And this is no light thing. For, at his bar, and in the immediate presence of the Judge himself, there will be no evasion; no bribery; no concealing or suppressing of testimony; so that, unless those who stand as witnesses are able to testify that men of wealth and competence actually gave according to ability and acquirement, they will not be found the friends of such men, at the day of trial. And every man, who has had common prosperity for twenty, thirty, or forty years, and who acquires a large, or even a common share of wealth, has, in that period, many around bim who are to be made friends for the day of trial; if he would enter into everlasting habitations.

This will not be found an easy thing in daily practice. For the law under consideration does not permit even rich men to gratify their avarice and ambition, while they neglect the wants and woes of others around them. The case of the rich man, who bestowed all upon himself, is recorded in Scripture, for the instruction and admonition of all such men. It stands there, as if to show that the use which they make of their earthly possessions, forms an essential feature in their characters, in the sight of God;-as if to convince them, that even when they claim that these things are the fruit of their honest industry and labor, and that they may therefore do what they will with them, this does not absolve them from the law of stewardship in the unrighteous mammon; but that they are still accountable for the use they make of all their possessions; and as if to assure them, that though they expend liberally for themselves, and even for others, in the gratification of pride and pleasure, and