Practical Religion / Being Plain Papers on the Daily Duties, Experience, Dangers, and Privileges of Professing Christians

by J. C. Ryle

Money most certainly is one of the most ensnaring and heart-changing of possessions. It seems desirable at a distance. It often proves a poison when in our hand. No man can possibly tell the effect of money on his soul, if it suddenly falls to his lot to possess it. Many an one did run well as a poor man, who forgets God when he is rich.

I draw the conclusion that those who have money, like the rich man in the parable, ought to take double pains about their souls. They live in a most unhealthy atmosphere. They have double need to be on their guard.

(d) I believe, not least, that the passage is meant to stir up special carefulness about selfishness in these last days. You have a special warning in 2 Tim. iii. 1, 2: "In the last days perilous times shall come: for men shall be lovers of their own selves, covetous." I believe we have come to the last days, and that we ought to beware of the sins here mentioned, if we love our souls.

Perhaps we are poor judges of our own times. We are apt to exaggerate and magnify their evils, just because we see and feel them. But, after every allowance, I doubt whether there ever was more need of warnings against selfishness than in the present day. I am sure there never was a time when all classes in England had so many comforts and so many temporal good things. And yet I believe there is an utter disproportion between men's expenditure on themselves and their outlay on works of charity and works of mercy. I see this in the miserable one guinea subscriptions to which many rich men confine their charity. I see it in the languishing condition of many of our best religious Societies, and the painfully slow growth of their annual incomes. I see it in the small number of names which appear in the list of contributions to any good work. There are, I believe, thousands of rich people in this country who literally give away nothing at all. I see it in the notorious fact, that few, even of those who give, give anything proportioned to their means. I see all this, and mourn over it. I regard it as the selfishness and covetousness predicted as likely to arise in "the last days."

I know that this is a painful and delicate subject. But it must not on that account be avoided by the minister of Christ. It is a subject for the times, and it needs pressing home. I desire to speak to myself, and to all who make any profession of religion. Of course I cannot expect worldly and utterly ungodly persons to view this subject in Bible light. To them the Bible is no rule of faith and practice. To quote texts to them would be of little use.

But I do ask all professing Christians to consider well what Scripture says against covetousness and selfishness, and on behalf of liberality in giving money. Is it for nothing that the Lord Jesus spoke the parable of the rich fool, and blamed him because he was not "rich towards God"? (Luke xii. 21.) Is it for nothing that in the parable of the sower He mentions the "deceitfulness of riches" as one reason why the seed of the Word bears no fruit? (Matt. xiii. 22.) Is it for nothing that He says, "Make to yourselves friends of the mammon of unrighteousness"? (Luke xvi. 9.) Is it for nothing that He says, "When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just"? (Luke xiv. 14.) Is it for nothing that He says, "Sell that ye have and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth"? (Luke xii. 33.) Is it for nothing that He says, "It is more blessed to give than to receive"? (Acts xx. 35.) Is it for nothing that He warns us against the example of the priest and Levite, who saw the wounded traveller, but passed by on the other side? Is it for nothing that He praises the good Samaritan, who denied himself to show kindness to a stranger? (Luke x. 34.) Is it for nothing that St. Paul classes covetousness with sins of the grossest description, and denounces it as idolatry? (Coloss. iii. 5.) And is there not a striking and painful difference between this language and the habits and feeling of society about money? I appeal to any one who knows the world. Let him judge what I say.

I only ask my reader to consider calmly the passages of Scripture to which I have referred. I cannot think they were meant to teach nothing at all. That the habits of the East and our own are different, I freely allow. That some of the expressions I have quoted are figurative, I freely admit. But still, after all, a principle lies at the bottom of all these expressions. Let us take heed that this principle is not neglected. I wish that many a professing Christian in this day, who perhaps dislikes what I am saying, would endeavour to write a commentary on these expressions, and try to explain to himself what they mean.

To know that alms-giving cannot atone for sin is well. To know that our good works cannot justify us is excellent. To know that we may give all our goods to feed the poor, and build hospitals and cathedrals, without any real charity, is most important. But let us beware lest we go into the other extreme, and because our money cannot save us, give away no money at all.

Has any one money who reads these pages? Then "take heed and beware of covetousness." (Luke xii. 15.) Remember you carry weight in the race towards heaven. All men are naturally in danger of being lost for ever, but you are doubly so because of your possessions. Nothing is said to put out fire so soon as earth thrown upon it. Nothing I am sure has such a tendency to quench the fire of religion as the possession of money. It was a solemn message which Buchanan, on his death-bed, sent to his old pupil, James I.: "He was going to a place where few kings and great men would come." It is possible, no doubt, for you to be saved as well as others. With God nothing is impossible. Abraham, Job, and David were all rich, and yet saved. But oh, take heed to yourself! Money is a good servant, but a bad master. Let that saying of our Lord's sink down into your heart: "How hardly shall they that have riches enter into the kingdom of God." (Mark x. 23.) Well said an old divine: "The surface above gold mines is generally very barren." Well might old Latimer begin one of his sermons before Edward VI by quoting three times over our Lord's words: "Take heed and beware of covetousness," and then saying, "What if I should say nothing else these three or four hours?" There are few prayers in our Litany more wise and more necessary than that petition, "In all time of our wealth, good Lord deliver us."

Has any one little or no money who reads these pages? Then do not envy those who are richer than yourself. Pray for them. Pity them. Be charitable to their faults. Remember that high places are giddy places, and be not too hasty in your condemnation of their conduct. Perhaps if you had their difficulties you would do no better yourself. Beware of the "love of money." It is the "root of all evil." (1 Tim. vi. 10.) A man may love money over-much without having any at all. Beware of the love of self. It may be found in a cottage as well as in a palace. And beware of thinking that poverty alone will save you. If you would sit with Lazarus in glory, you must not only have fellowship with him in suffering, but in grace.