treats himself as though they were his own. His dress, equipage, furniture, &c., though all purchased with his master's money, are of the most expensive kind. His table is loaded with luxuries. His family are decorated with finery, and rolled about in their carriage. But the poor teacher, because his master's money does not pass through his hands, is stinted in every thing. The steward deals out to him a scanty allowance of the bare necessaries of life. And if, from this pittance, he saves enough to purchase some articles, not wholly indispensable, but which contribute greatly to the comfort and convenience of his family, he is made the subject of censorious remarks by the steward's family. "He has devoted himself to the art of teaching; he is supported with our money; he has no business to live in such style." What would be thought of such a steward? Yet this is the conduct of very many professors of religion. All men are but stewards of God. "As every man hath received the gift, so minister the same, one to another, as good stewards of the manifold grace of God."-1 Pet. 4:10. The property which God puts into the hands of his children is no more their own than this rich man's property would be the

steward's; and they have no more right to spend it merely for their own personal gratification and private ends than he would have. To do so, is just as much ROBBING GOD as the conduct of this steward would be robbing his master; and to give grudgingly and sparingly for the support of those whom God has employed to teach his children, is as unjust as the conduct of the steward towards the teacher; and the harsh and censorious remarks which are made respecting the money expended by clergymen and missionaries, for the comfort and convenience of their families, are often no less unreasonable and wicked.*

The Bible unequivocally condemns the practice of accumulating wealth for ourselves. "Lay not up for yourselves treasures upon earth."Labor not to be rich." "We brought nothing into this world, and it is certain we can carry nothing out." "And, having food and raiment, let us be therewith content." "But they that will be rich fall into temptation, and a snare, and into many foolish and

* Clergymen, from what we consider a false delicacy, (though perhaps arising from amiable feelings,) too often keep back the truth upon this subject. As the author is a layman, he feels no such delicacy.

hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil.”—Mat. 6:19; Prov. 23:4; 1 Tim. 6:7-10. From all these passages, we conclude that every man has a right to appropriate to his own use so much of the proceeds of his calling, or of his income, as will furnish a competent support for himself and family; but that he has no right to hoard up the rest. He is bound to employ it for the glory of God, in building up his kingdom. But the point most difficult to be settled is, "What is this competency?" Some think it necessarily implies the laying by of a certain indefinite sum for future contingencies. It is probably at this point that the sordid feeling of avarice begins. An aged man, of considerable wealth, told the writer, that the moment he began to lay up money his heart began to contract; and that just in proportion as his property increased he found his feelings clinging to it, so that he gave to benevolent objects more and more grudgingly. The apostle Paul has probably given us the only safe rule: "Having food and raiment, let us be therewith content." The same sentiment is also inculcated in the Lord's Prayer: "Give us day by day our daily bread." A Bible competence,

then, is the means of procuring, from day to day, a comfortable support. What these means are, depends so much upon the circumstances in which a man is placed, and his pursuits in life, that no general rule can be adopted. But still the question recurs, "What shall be done with the surplus of a man's income, beyond what is needed for present necessities?" The only difficulty here is, that men forget that they are not their own. They forget that all they have is the Lord's, and that they have no right to dispose of it for their personal gratification. This question would be easily answered, if every one would conscientiously ask himself, "How can I dispose of this money, so as most to glorify God, in promoting his kingdom?" And, in view of six hundred millions of perishing heathen, will any one dare say that he will be doing most for the glory of God by accumulating wealth; by adding field to field, and house to house; by adding his increase to his capital; or by investing it in bank stock? This is a serious question, of immense consequence to the interests of Zion, and the salvation of the world. Should every Christian act upon the principle of applying all the money he can make, beyond the present support of his family, to the promo

tion of Christ's kingdom, an amazing impulse would be given to every benevolent effort. The gospel would soon be preached throughout the whole world. The Bible would soon be given to every family on the globe. "Whatsoever ye do, do all to the glory of God." Where will your money do the most for the glory of God? This is the question to be decided by every Christian, at his peril.

But although no one can deny that the practice of accumulating wealth is contrary to the express declarations of scripture, yet there are many objections raised against the doctrine, as a practical principle. Some of the most prominent of these we will attempt to answer.

1. “We must provide for sickness and old age.”

This is specious and plausible; but what saith the scripture? "Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." "As thy days, so shall thy strength be." "Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed." "Cast thy bread