CHAPTER V.

THE SPIRIT OF COVETOUSNESS.

COVETOUSNESS in Ministers has almost grown to a proverb. Judas is an awful example of its consistency with the highest Ministerial gifts. It is not the fault of any Ecclesiastical system, but the natural principle of a corrupt and selfish heart. It readily appended itself to Popery from the transfer of the aggrandizing spirit of the system to individuals. But Judas and Demas had been its victims long before "the Man of sin" sprang up in the church. It has attached itself to Protestant establishments, either from the influx of wealth arising from their alliance with the temporal power; or, in the lower departments, from the want of sufficient means to meet the present demands and future exigencies of their situation. In this latter view especially, it allies itself to every system of Protestant dissent, where its operation is as habitual and as destructive as any in established systems in the Christian church.

The frequent scriptural allusions to this selfish principle in connexion with the sacred office, are most remarkable, and were probably intended to warn the servant of God of a most prevalent temptation. Our Church, without an express mention of covetousness, has given in each of her Ordination services pointed and solemn allusions to its influence. She warns her

The description of the Jewish teachers, Isaiah lvi. 11. Jer. vi. 13. Ezekiel xxxiv 1-3. Micah iii. 11. Matt. xv. 5, 6. xxiii. 14— the Apostle's contrast of Timothy with the teachers in the Christian Church, (Phil. ii. 20, 21.) the frequent warnings of Ministers against "filthy lucre"-1 Tim. iii. 3, 8. Tit. i. 7. 1 Pet. v. 2. illustrate this point. Compare also Jude 11.

deacons from the word of God, that they be "not greedy of filthy lucre." She exhibits to her priests the awful picture of " an hireling ;"* at the same time instructing them "how they ought to forsake and set aside (as much as they may) all worldly cares and studies," and questioning them again more closely, upon their diligence and readiness in "laying aside the study of the world and the flesh. She deems it necessary to give to her highest order of ministers a solemn charge upon this particular--" Be to the flock of Christ a shepherd, not a wolf; feed them; devour them not." It was a blot upon the celebrated heathen moralist, that, while he declaimed with vehemence against covetousness, he was, throughout his life, a slave to the base traffic of usury. And how discreditable is earnest preaching against the influence of covetousness, if our personal habits or family appurtenances should exhibit its pollution. When we warn our people against the love of money, as the root of all evil,§ they will look into our own garden for this destructive weed, which may possibly be growing there, even while we are seeking to root it out of every garden in our parish.

Covetousness is very distinct from frugality, which is a real duty—a well-directed and very moderate use of the things of this life-" owing no man any thing," -"using the world as not abusing it"-like a good steward—making such provision for our families, as will answer the present necessity, and prevent them from becoming burdensome to the church. This with con

Hireling not one, who performs the office or duty of a Minister for hire or reward, (for the Apostle, or rather our blessed Lord himself says-The labourer is worthy of his hire, or reward, 1 Tim. v. 18. Luke x. 7.) but one who endeavours to make a gain of godliness,' &c. Brewster, quoted in Bishop Mant's Prayer Book. † See the Ordination and Consecration Services.

Seneca.

§ 1 Tim. vi. 10.

tentment upon Evangelical principles, forms a right Christian character. But covetousness is an inordinate thought of, desire after, and employment in the care of this world. The palpable and gross exhibition of this principle is seen in a habit of saving--or a watching too closely over what we have, and a rooted unwillingness to part with it. This is too often connected with a want of consideration and sympathy for the calls of distress, and enlarged consecration of our substance to the extension of our Redeemer's kingdom. One is grieved in casting our eyes over the Report of our Religious Societies to mark the average of subscriptions from those whose capabilities are so widely disproportionate. This may arise in some instances, from the great variety of channels, amongst which our benevolent fund is distributed; but in many cases does it not originate in a want of economy, in self-indulgence, or covetousness?

There are many specious forms of this principle, with those who are highly connected in the world by relative ties, patronage, or friendship. The individuals themselves may be unconscious of the hurtful influence of such connexions. It is too often exhibited to intelligent Christians in a lowered standard of separation from the world, in an unspiritual cast of mind, walk, and conversation, and in a want of Divine power and refreshment upon their Ministrations. In Mr. Cadogan of Reading, the dignity of the Ministerial character rose superior to the adventitious circumstances of elevated rank, without any degradation of his personal claims to respect; and the spirit of simplicity and holiness, maintained throughout his Ministration, were honoured with peculiar tokens of his Master's approbation.*

* Massillon has a remarkable sermon on the temptation of Christ which he transfers to the temptations of the Ministry. It is hoped

་

In the more ordinary walks of the Ministry we may mark the hateful workings of covetousness in a mean attention to small matters-in the motives that influence our plans of economy-in carefulness to maintain present appearances-in contrivances to shift off expenses upon others--in the natural excitement of pleasure in the prospect of gain-in an undue depression from the loss of it-in the natural current of our thoughts in the direction of the world--in the readiness in lesser matters to put it upon a level with religion. All or any of these actings of this detestable principle must issue in a feeling of coldness, hesitation, or disgust in the exercises of religion.

root

The same principle may be seen in a rigorous enforcement of ecclesiastical claims--a litigious and unconciliating spirit, ending in a fatal loss of Ministerial influence. There may be indeed no fair ground for the imputation of injustice or exertion; but this " of bitterness" will show itself in a want of tenderness and recollection of the main ends of the Ministry, and the sole purpose for which a maintenance is secured to Whatever consideration the claims of our family

us.

*

that the instruction will not be rejected on account of the eccentric form of deduction in which it is given. I. A scheme to live like gentlemen-"Command these stones to be made bread." This danger belongs to the first entrance on the Ministry. II. Presumption to aspire after preferment-" He sat him on a pinnacle of the temple." This belongs to an aspiring Minister: the second degree. III. A boundless desire of riches and honour in elevated stations by which a man is induced to submit to abject services for the sake of elevation-"All this will I give thee, if thou wilt fall down and worship me."

*Mr. Grimshaw is said to have been not rigorous in his exacting his dues, but contented with what his parishioners brought him. He would say to them-'I will not deserve your curses when I am dead for what I have received for my poor labour among you. I want no more of you than your souls for my God, and a bare maintenance for myself." Newton's Life of Grimshaw, p. 124. If he carried this principle beyond

may deserve, the obligations of our spiritual Ministry must maintain their ascendency. While also we preserve a due regard to the rights of our successors, Bishop Taylor gives us a wholesome caution: “Let not · the name of the Church be made a pretence for personal covetousness, by saying, you are willing to remit many things, but you must not wrong the Church; for though it be true, that you are not to do prejudice to successors, yet many things may be forgiven upon just occasions, from which the Church shall receive no incommodity ; but be sure, that there are but few things, which thou art bound to do in thy personal capacity, but the same also, and much more, thou art obliged to perform as thou art a public person.'* Even a heathen has remarked, that there is no more plain sign of a narrow and little mind, than the love of riches.' And what need is there to exercise a constant guard against those inclinations and occasions of temptations, that feed the power of this subtle principle. How hard is it habitually to maintain a practical belief of the Scriptural declaration of the fearful influence of riches upon our spiritual interests, and, by consequence, upon our Ministry." Thou, O man of God" is the fatherly counsel to a young Minister-flee these things. We want nothing but the return of Apostolical symplicity, self-denial, and love, to bring a Pentecostal effusion of the Spirit upon our Ministrations.

its legitimate bounds, yet the spirit of it is admirable. The truth of Archbishop Secker's remark will be generally admitted-' A due measure of disinterestedness is one main requisite for the success of a Clergyman's labours.' Charges, p.248. "I seek not your's but you." 2 Cor. xii. 13, 14. See Scott on 1 Cor. ix. 13—18.

*

Bishop Taylor's Advice to his Clergy. It may be found in Bishop Randolph's Enchiridion Theologicon, vol. i. or in the Clergyman's Instructor.

Nihil est tam augusti tamque parvi animi, quam amare divitias. Cic. De Officiis. Lib. i.. 1 Tim. vi. 11.