A model for men of business ...

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| UNITED STATES OF AMERICA.!

Preface

A work of the character of that herewith submitted to the public has long been felt to be a desideratum in our religious literature. Almost every other department of duty has been thoroughly and frequently discussed, and the Christian's walk, in most other relations of life, than those of business, has often been held up to serious consideration. But the interested inquirer has long sought in vain for a treatise examining the relations of secular business to Christian character and influence. To meet this want this volume is now given to the public.

The work was originally prepared and published by Rev. Hugh Stowell, of Manchester, in the form of lectures on the life and character of Nehemiah. These lectures were at first delivered from the pulpit by their reverend author, and afterward printed in their original form. But in preparing the work for the American public it was judged best to change its form from that of a series of public addresses to a plain and continuous treatise. In doing this, whatever related specially to the history of its hero was omitted, and many expressions modified into a

4: PREFACE.

conformity with the changed character of the work. This, however, has been done as sparingly as possible, so that the work as now presented is really the same in substance that orignally came from the hands of the preacher.

Some few unimportant changes and omissions were found necessary to adapt it to American readers. Of these the most considerable is in the twelfth chapter, which originally consisted for the most part of a plea for the national Church of England, a subject in which the religious public of this country can have only a remote interest. This is, therefore, omitted as unsuitable, and its place supplied with more appropriate matter.

The work is now sent forth in its new form, with the earnest and devout hope that it may prove a stimulus to the practical piety of many of that large and interesting class for whom it is especially designed. And if these shall be its results, its ulterior and remote consequences cannot fail to be eminently beneficial to the Church and the world. That such may be the effects has been the hope, and is still the prayer of The Editor.

New-York, Dec, 1854.

Contents

OHAPTER PAOK

I. THE RULING PRINCIPLE 21

II. THE SECRET OF IIIS STRENGTH 45

Introduction

" Ye are the salt of the earth," is the declaration of the Saviour to his people. These simple and brief words serve, to a very large degree, to define the relations of the members of the redeemed Church to the world out of which they have been called. The Church and the world are contradistinguished. They are not the same body, nor is that a part or portion of this.

"They are not of the world," is the language of the same blessed Saviour relative to the same persons. They are called to " come out from the world and be separate." But it is evident that the intended separation is one of spirit and character rather than of personal association, since he elsewhere says, " I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil."

Such is the purpose of the great Head of the Church, such the mission that he has assigned to his followers on earth ; — to be in the world and yet not of the world, and by their contact with the corrupting mass of depraved humanity to save it from coming ruin.

Among the practical heresies introduced by the great Apostacy into the outward Church, is that which makes the Church consist virtually of only the ministers of religion. By this the people are reduced to merely passive recipients of the Church's favor, with no duties but submission and obedience, and no responsibilities to their fellow-men for the exercise of their personal influence. By this is the application of the words first quoted restricted to certain official characters, and the work of diffusing the savor of the gospel assigned to a class or profession, rather than devolved on the whole body.

Among the happy results of the great Reformation is to be reckoned, as not the least, the restoration of the original design of the Saviour in this particular. As, on the one hand, the specially ordained ministers of religion are no longer looked to as possessing sacerdotal powers and prerogatives, so, on the other, the whole family of the faithful are recognized as "a chosen generation, a royal priesthood, a peculiar people." There

INTRODUCTION. V

is a perfect harmony among the members of Christ's mystical body : each has its own functions, and all cooperate to promote the glory of their common Head. The Church is itself a body of believers : the same spirit actuates each, and from each proceeds a portion of that genial influence by virtue of which the world is constantly made better. In dispensing the gifts of his gospel, the Author of grace identifies himself with the Father of our spirits. The provisions and demands of our holy religion all recognize man's original character — the constitution of his mental being. Man's individuality is never for a moment lost sight of. He acts for himself, and is individually responsible for his actions, and to his own Master he stands or falls. But without any detriment to his individuality, he is also recognized as a social being, intimately and inseparably united to all about him, and by virtue of this union he exerts a determining influence upon all within the sphere of his action. Whatever he is, he is not for himself alone, but for others also. His loves and hates, his prepossessions and aversions, — the sentiments of his heart, the tendencies of his desires, and the purposes of his will, are all felt beyond himself, actuating and inclining other minds in the same direction. He that is good, from the necessities of the case will do good, — will exercise a holy and sanctifying influence over those with whom he is in any way associated. So, also, no mask of sanctity that conceals the deformities of a corrupt heart can neutralize the tendency of such a one to corrupt others. "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." The rule has no exception ; a man's influence among his fellows is agreeable to his real moral character. In this particular there can be no successful hypocrisy. It is not the design or wish of the individual that determines in this matter: though his better judgment may incline him to deprecate the influence of his own example, his character rather than his wishes will assuredly govern. ]STo other consideration can so effectually demonstrate to every man his responsibilities as this. With what a tremendous power has God armed every individual ! and what fearful responsibilities has he devolved on every one, — responsibilities for others as well as for himself! None but a stranger to himself and his own relations can ask, "Am I my brother's keeper ?" Yerily every man is his brother's keeper, — made so by God himself when he surrounded the individual with an atmosphere of secret power, and constituted him a magnet in the world of intelligence and sensibility. And in this way God intends that the Church shall save the world. The fire that Christ came to kindle has its focus in the regenerated spirit, whence it diffuses its light and warmth to all around.

A converted soul, is a candle not under a bushel but on a candle-stick, giving light to all in the room. The concourse of redeemed souls in the congregation of the faithful intensifies this light and heat, but still its fountain is in the individual soul. Holy men constitute holy Churches, and from the assembly of the pious godly influences must go forth. The aggregate of this influence is made up from the contributions of each and all. The most obscure, as well as the most conspicuous, brings his part, and often in a degree of which he is himself the least aware. The clergy do not constitute the Church, nor is the Church's influence determined by the decrees of synods, and the decisions of councils ; but every man, each in his sphere, is an integral portion of that mysterious whole, having his own powers and responsibilities.

There is cause to suspect, that by neglecting to consider these things, not a few well-disposed persons have failed to recognize the claims that are justly laid upon them. Especially do laymen and devout persons, whose duties call them into daily contact with the world, fail to perceive that this is the mission assigned them by the Saviour, — that they are sent there to preach Christ in the silent influences of a godly example, and in all the varied opportunities of social intercourse. In no other way can the savor of the gospel be so thoroughly diffused through society. Secular engagements often bring the Christian into places where the professional minister of religion could not gain access, and opportunities of silent and undiscovered religious persuasion are thus afforded. This is, doubtless, the order of Providence. Every Christian should bear in mind that the great business of his life, as a child of grace and an heir of salvation, is to glorify God, and to do good by enlarging the light and influence of the gospel in the world. For this purpose the Head of the Church has called some to the special work of the Christian ministry; while to others, by the same authority, is committed the less conspicuous, but surely not the less honorable or important duty of preaching Christ among the various associations and relations of social life. Every real Christian is a promoter of Christianity ; and it certainly is not beyond the bounds of a sober and rational faith to believe that our positions in life are assigned us by the All-wise One with special reference to this, our special duty. Our varied relations all become to us occasions of influence over those to whom they unite us. There are certain influences which pertain specially to the relations of inferiority, — to poverty, subordination, and dependence; and hence some of God's dear children are placed in these relations, that through them they may be made a savor of life to those about them. Other relations bring with them another class of influences, and therefore they too are committed to some of the family of the faithful, that the whole tissue of the social system may be subjected to the sanctifying influence of the gospel.

It should, however, be remembered, that in this matter of personal and social influence, though it is to a great degree spontaneous and necessary, yet it is also to a large extent subject to our own volition and efforts. It is a talent committed to each one to be used by the receiver to the glory of the Great G-iver. As taught by Christ, the distribution is unequal — even with a disparity as wide as the proportion of one, five, and ten. But it is required of a man according to what is given, — responsibilities are graduated according to opportunities. But the talents committed to one may be buried, and not used. True, as already remarked, a man's influence will partake of the character that he possesses. But the degree of that influence may be greatly varied by causes over which he has a deciding influence. The light under a bushel is as truly a light as when brought out to act against the surrounding darkness, but its effects are not the same. So there is cause to fear there may be many muffled luminaries in this dark world, — much concealed light, for want of which multitudes continually go astray. Salt is always good, always tends to save ; and yet it may lie inactive, and ineffective of good in the midst of putrefaction and decay. Unless brought into contact with that which it is designed to purify and preserve, notwithstanding its inherent properties, it must be quite ineffectual.

The great want of the world at this time is a stronger and more copious infusion of the spirit of Christianity into the common affairs of life. The elementary power by which the world is to be saved is already committed to our hands ; it needs now to be brought to act directly upon its objects. ¥e do not in any sense disparage the great agencies by which the Church has hitherto operated,— the ministry, 'the Sabbath, and the ordinances of the sanctuary. But these, though the most eminent, and therefore the most conspicuous, are not all ; nor are they in some aspects of the case so great and effective as certain others. The work of the ministry occupies one of a hundred Christians ; but the Lord has need of all in diffusing the doctrines and influences of religion. The Sabbath occurs but once in seven days ; but personal intercourse among men is perpetually operative for good or evil. The ordinances of God's house are only occasional, and often to many inaccessible ; but no member of the social body lives beyond the social influences which pervade that body. Could all real Christians be fully convinced that to themselves individually are committed the gifts of the grace of life, not solely as an individual endowment, but also and especially as a sacred deposit for the benefit of others, and that the reckoning of the great day of accounts would refer especially to the use made of this sacred trust, we cannot doubt that there would result a corresponding quickening of their energies, alike beneficial to themselves and the world. Did Christians properly realize that they, in their several spheres, are each called to labor for the diffusion of the truth, — that to them is a dispensation of the gospel committed, — and that so far as they neglect the duty thus imposed must sin and ruin pervade the world, we are certain that they would awake and address themselves to their holy calling, till society in all its ramifications should feel and confess the power of an awakened religious consciousness in the Church.

Nor is the work which pertains especially to the laity of the Church one altogether obscure and unillustrious. To the Christian with whom his religion is manifestly the unselfish devotion of the soul, who gains no wealth by the craft, and who adheres to his profession of the faith quite irrespective of all professional influence or prejudices, — to such a one is given the opportunity to convince the gainsay ers, and to disarm prejudices, that cannot be enjoyed by one who, in the eyes of the world, seems to have less unselfish motives in the matter. The disadvantages of the minister in this particular are perhaps necessarily incident to his position. They are, however, not the less really disadvantages ; and the attitude of the Church would be much less advantageous, were it not for the example of the unquestionably disinterested devotion of nonprofessional piety exhibited by our laity. There is a power in the steady maintenance of Christian principle — in the earnest devotion of the life to Christian duty from the love of these things — which always awakens the admiration of the beholders. Among the greatest exhibitions of moral sublimity made by vitalized Christianity in the world, few can equal that of the good man occupied in his daily duties, " using the world as not abusing it," — in the world and yet not of the world, — breathing its tainted atmosphere, but not corrupted by it, — walking among its pollutions, yet having his garment undefiled. Such was Enoch, who walked with God, and was also the father of a family, and occupied his place in the social body: such was Abraham, the friend of God, who was a prince among the people : such was David, the king of Israel, and the sweet psalmist of Zion: such was Nehemiah, a prince and ruler, whose zeal for his God is recorded as an illustrious example for the imitation of Christian magistrates and laymen generally : such was Joseph of Arimathea, at once the burier of the outcast and crucified Saviour, and a member of the great council of the Jewish nation : and such was Cornelius, whose prayers and alms came up as a memorial before heaven while yet he was at the head of his battalion, and discharging the duties of his position. In every age and place the Church has presented its examples of unselfish devotion, by which it has been made the light of the world and the salt of the earth. Its triumphs have been achieved through this agency as well as by that of the specially appointed dispensers of the word and doctrine of the gospel. These two agencies are equally of divine appointment; they are complementary to each other, so that in the economy of grace both are alike necessary to the completeness and efficiency of the gospel.

The times demand especially the application of Christian principles to mercantile affairs, both to fix and enforce the claims of mercantile morality, and to bring the claims of Christianity to act directly upon the consciences of Christian merchants and men of business. The increased facilities for successful business pursuits now afforded are drawing increased numbers of professed Christians into the whirling and eddying tide of commerce. If by this new dangers are incurred by those thus occupied, there are also afforded new facilities for doing good by displaying in a new light the excellence of the gospel. As the disciples of the lowly Saviour are now found in the exchange, in the marts of trade, and in all places "where merchants most do congregate," so should Christ be there glorified in the super-excellence of their probity, courtesy, and unsullied integrity. Nor should the power arising from such association be left wholly to its own private action. Let Christ be confessed in the manifestation of his grace in the lives of his disciples ; — let a godless world be taught that the rectified and elevated morality which is confessed and admired in the Christian man of business is the fruit of piety, and the result of the precepts and spirit of Christianity in the hearts of its subjects ; — let him who has been cleansed not fail to return to give glory to Him who wrought the cure ; — let him whose eyes have been opened always confess the power and the person of Him whose power brought to him such blessing ; — let the Christian everywhere maintain his Christian profession, always remembering that he may not safely venture where his profession would be incongruous to his position and occupations.

The quickened activities of the age require corresponding energy and devotedness in the duties of Christianity. He who crowds years into months, and compasses in a lifetime the work of a generation, cannot be an inactive Christian. If he serve God at all, he must serve him earnestly, devotedly, and to effect. His quickened powers must be consecrated to his divine Master in good works. The gold that perishes, the object of his daily thoughts and efforts, must be consecrated to Christ, lest it eat out his soul, and reduce him to the state of an idolater. Engaged from day to day in gaining the unrighteous mammon, he must be careful to make for himself friends of the mammon of unrighteousness.

Impressed with these convictions, we gladly avail ourselves of the opportunity of presenting to the reader the following pages, earnestly commending them to his prayerful consideration, confident that great good will result from their perusal.

A MODEL FOR MEN OF BUSINESS.

Chapter I. The Ruling Principle

The religion of the Bible is not a sickly plant, which requires the forcing-house to keep it alive : it is a hardy tree, which flourishes best in the open field. The servant of God anywhere, is the servant of G-od everywhere. Few notions have done more mischief than the imagination that godliness belongs to the closet and the sanctuary, the cloister and the cell ; that it is a thing of sabbaths and sacraments, of forms and creeds ; that it is too ethereal to be interfused into the occupations of secular life. How fond the fancy ! For what a man is in his counting-house or on the exchange, in the midst of his mercantile pursuits, that he is in the house of prayer, in the closet of devotion, in the sight of Him who will judge him at the last day.

How unscriptural, therefore, the sentiment, so current in the world : " Religion is well in its place, but has nothing to do with the warehouse or the workshop, with the senate or the cabinet !" On the same false assumption, many men of business will affirm that it is impossible to carry out the principles of the gospel in the details of commercial life. They look upon religion as a garment which may be put on and off as occasion requires, not as the divine weft on which the whole warp of character is to be woven.

To refute such fallacies, and dispel such illusions, there is no more effectual means than the holy example of God's favored servants, as given to us in the sacred pages. That example shows what can be done, and at the same time points out the way in which it may be accomplished. It teaches while it stimulates, and while it encourages it directs. Example, too, that it may be effective must be pertinent, — it must come home to the consciences and the circumstances of those w T hom it is to influence. For this reason the examples which the Holy Scriptures exhibit are peculiarly appropriate, and by their variety they afford lessons of instruction and encouragement to men in all the varied circumstances of life. Especially do those simple but striking biographical sketches teach us the social and private virtues of those eminent servants of God.

Though Enoch "walked with God," and would seem to have had his conversation in heaven while he yet remained on earth, yet is he named among the fathers of the people, and presented to our contemplation as a man who performed his part in the duties of life.

Noah, the preacher of righteousness, was at once a man of his times and a man of God. Abraham, Isaac, and Jacob, Abimelech and Melchizedek, were not the less eminent in their piety because they were men of large business relations. Joseph's piety was as thorough and as fervent when " the Lord had made him ruler over all Egypt," as when he abode in his father's tent, or served as a slave or a prisoner. In the history of Moses, of David, of Elisha, and of Daniel, we see exhibitions of the power of true godliness to flourish alike in private and in public life. But perhaps the most pertinent, though somewhat less celebrated, example for the man of business, is afforded in the case of Nehemiah, the son of Hachaliah, one of the children of the captivity in Babylon. In his early life elevated by the providence of God to an office of high trust and distinction in the service of the king of Assyria, being appointed his cup-bearer, and thus surrounded by the seductions, and in contact with the defilements, of an idolatrous court; afterward led of God to repair to Jerusalem, for the purpose of rousing and succoring the remnant of his people to restore the desolated walls of the holy city ; subsequently occupied in governing and establishing those whom he had rallied and organized; at one time harassed by insidious and insulting foes, at another embarrassed by the misconduct of his own subjects; now redressing grievances, now rectifying abuses — through all, and in all, he still demeaned himself as became a child of the Most High, and "served his own generation according to the will of God." Bearing adversity with fortitude, and prosperity with soberness, he manifested how a man may embellish with the beauty of holiness every situation in life, and pass through the vicissitudes of his career so as to be true to his principles and faithful in his stewardship Motives make the man. What the main, spring is to a piece of mechanism, that the master principle is to the life. What you are in your heart toward God, that you are in your character toward man, as estimated by Him with whom we have to do. If the eye be single, the whole body will be full of light ; but if the eye be evil, the whole body will be full of darkness. The vital question in character, therefore, is, What is the inner man? If that be wrong, it vitiates the whole ; if that be right, God will have respect unto his servant, even though there should be much of error in judgment, and of infirmity in conduct. The intention is the action, the principle, the practice, in the eyes of Him who " desireth truth in the inward parts."

It is not sufficient, therefore, that the outward actions should be such as one may commend : the motive that dictates the action must be right and pure, and duly elevated. In the review of life, the servant of God will ever find that the portions of his career upon which he looks with the greatest satisfaction are just those in which he was actuated by a pious reference to the will of God in all that he did. The action itself does not sufficiently determine this ; the motive alone fixes their moral character, and that motive must be " the fear of the Lord." He indeed might say that he acted thus because of the promptings of generos-

26 A MODEL FOK MEN OF BUSINESS.

ity ; or because of a high sense of honor ; or because of the patriotism which fired his breast ; or because of the compassion which melted his heart." But had any one of these been the commanding motive of his behavior, though his actions would have been the same, their moral quality would have been utterly changed. They would at once have been lowered into mere manifestations of natural virtue — flowers of the desert instead of flowers of Paradise — wild olive-berries, fair to the sight but sour to the taste, instead of fruits of grace from the tree of life. A pious deference to the fear of God alone gave the character of godliness to his conduct j this transmuted what would have been no better than fair tinsel into the fine gold of the sanctuary. The flesh can exhibit the former, the Spirit alone can create the latter.

The fear of God in the Old Testament is equivalent to the love of God in the New. There is, indeed, little distinction between the expressions ; yet if the general use of the former under the old, and of the latter under the new dispensation, has any special significance, it indicates the severe aspect of the one economy as compared with the more gracious aspect of the other. The saint of the Old Testament had more of awe, the saint of the New Testament has more of confidence, in the service of God. This confidence, however, is chastened by reverence ; while that awe was softened by affection. The one, no less than the other, is the gift of grace. Both are the fruit of promise. "I will put my fear into their hearts, that they shall not depart from me," is the tenor of the ancient covenant. Utterly apart is this fear from that servile dread which sometimes scares and goads the wicked, or that terror, ending in despair, which worketh death. It is a filial fear, springing out of attachment, not aversion ; a fear which has in it the comfort of the Holy Ghost ; a fear which grows out of faith, justifying faith, in Christ Jesus ; a fear ever accompanied with a secret satisfaction, an ennobling sense of liberty ; a fear which disenthrals the mind from the bondage of other masters, by making it true to the one sole Master whose service is perfect freedom. "What viewed in one light is love, viewed in another is godly fear. Love constrains — fear restrains. They are but different aspects of the same principle. If there be genuine love of God, there cannot fail to be a holy fear of offending him. This fear of the Lord is therefore "the beginning of wisdom," the guardian of holiness, the seal of adoption.

Would that the power of this principle pervaded the mercantile world ! How mighty would be its working ! How much is it needed ! Examine the morals of that world in the light of Scripture ; and, even in our own distinguished land, they will be found fearfully faulty. True, there is much that is honorable and of good report among our merchant princes; true, our country contrasts favorably in its commercial character with other lands, and marvelous is the amount of property consigned to our gigantic traffickers, simply on the strength of their honor and integrity ; yet, if you penetrate into the recesses of commerce, you frequently detect a low and shifting standard of equity — you discover that a thousand practices are connived at, and pass current in business, w^hich, when weighed in the balances of the sanctuary, are found utterly wanting.