XXXII.

THE WISDOM OF THE CHRISTIAN.

"The children of this world are in their generation wiser than the children of light." — LUKE xvi. 8.

THE parable in which this passage is found, represents the sagacity and prudence by which men of worldly wisdom compass their objects, and secure success in enterprises which promote merely their own temporal and selfish interests. It shows with what skill and earnestness they take advantage of every means by which they may attain their ends, and guard against all the dangers which seem to stand in their path. The whole design of the parable, and this must be kept in view in interpreting parts of it, its whole design is, to present to the disciple of Christ the example of worldly men in this one respect. In the zeal, prudence, constancy, and foresight displayed in their efforts for temporal objects, the Christian may find a motive for more earnest, energetic and patient exertions in the great work of his salvation, and the eternal good of men. Its design is merely coincident with that of St. Paul, when he would incite the Christians at Corinth and Ephesus to full preparation for, and

vigilance in, the conflict with spiritual enemies, and in the race to win a heavenly crown, by reminding them of the intense and laborious exertions by which men prepared for the mastery in the conflicts and races of the ancient games, of which the reward was some badge or garland, perishable in its nature, but securing temporal preëminence and fame. The Saviour presents the power which earthly objects have over the children of this world, as a motive to awaken the Christian to activity and devotion in securing those eternal objects which are before the eye and occupy the heart of the believer; and He expressly declares that worldly men are, in their generation, wiser than the children of light.

Having the design of the parable always in view, let us consider this comparison; and may all who profess to be the followers of Christ regard the lessons derived from it as addressed to themselves.

1. And first, let me observe, that men of the world, devoted to its pursuits, usually have a more distinct, definite, and clear view of the object before them. This is a most important element in view of success. It will vary with different classes of men. But in all it will be seen as a prominent effect of worldly wisdom. The children of the world are aiming at something of which they have a distinct perception. It may be wealth, it may be power, it may be eminence in science or art, it may be social or professional or political rank; whatever it is, it will be present to the

mind as a distinct end in view. This object will take possession of the mind in a greater or less degree, and, in proportion as the worldly policy prevails, will tend to absorb the entire attention There probably has never been preeminent success in any earthly respect, in which perseverance did not become peculiarly marked as a trait of character. Men who attain eminent success in anything, in general have had that thing before them as the distinct object of effort. They were thinking of it constantly. Visions of success floated before their minds by day, and perhaps by night, before they were realized. At first the object may have been obscure and indefinite, mingled with many others. But gradually, as the master motive or passion gained power, this obscurity passed away, and there stood out before the mind a distinct end. Thus is it, almost always, in the lives of you select any instance of singular success in any worldly aim, you will find this to be the case. In early life there will be an indefiniteness and uncertainty of purpose, denoting the prevalence of mixed objects and motives; but gradually the character takes a definite direction; some motive will predominate, and will become a leader, governing the affections and will, and, in many cases, the conscience itself. It is true there are apparent exceptions to this, in men who seem to live for no particular object, having a variety of impulses and aims. But if such men seem to be successful in any particular re

men. If

spect, it will be from something independent of themselves, such as the accident of birth or fortune, neither commendable nor blamable. It is true, also, that men may have several objects in life, none of which they will entirely sacrifice to the others. Thus wealth may be the chief object, and yet the desire of temporal position be very strong. But if there should be great success in one or both, it will be the reward of keeping them before the mind as one distinct aim. They may moderate each other; but here the real object should be regarded rather as their combined result than as two distinct aims. There are, for instance, many men who are intensely avaricious, whose controlling passion is the love of money, and yet who have an almost equally distinct purpose to maintain a respectable character among And this secondary object will modify and check the prevailing one. It is a sort of balancewheel to regulate and keep within certain bounds the main power. It is a kind of clog to restrain the prevailing tendency. And yet such men never lose sight of their one single or modified object. They dwell upon it as the common subject of their thoughts. They are devising plans for ultimate success. They use great diligence and foresight. And it gradually imparts to their minds a habit or peculiar tone which tinges the whole character.

men.

Now, in this respect, the Christian may find benefit in imitating their example. Before him there is placed an object infinitely transcending in gran

deur and in importance whatever engages the thoughts of worldly men. It is in itself distinct, clear, and addresses the highest motives which can occupy a human being. And upon it his soul should dwell with an intensity and depth of interest such as no object of earth could inspire. To secure the favor of God, by conformity to His will, and that eternal life at His right hand offered to all who faithfully serve Him, should be the great, supreme end to which his desires and thoughts and efforts should be directed, with an earnestness and constancy with which no mere earthly enthusiasm could be brought into comparison. Thus should he lay up treasures in heaven, with a craving for such wealth stronger than selfishness, seeking for earthly riches, ever creates. Thus should he seek that honor which consists in the Divine favor, with more than the utmost energy which earthly ambition could awaken. Thus should Divine knowledge, heavenly truth, engage his powers, to an extent in which no human science, for mere temporal purposes, could occupy his thoughts. Thus should the moral perfections of God, and the graces which are commended to our imitation by the example of Christ, be to his heart attractive beyond all that is lovely and beautiful and impressive in all the world besides. But, on the contrary, such is the weakness of human nature, that even such an object as the Christian sees by faith, seldom stands before his view with a clearness as the one great end of