of far more than is actually expended at the present time. Thus a treasury is fully open for all the tythes which may be brought into the store-house by God's people. It can disburse them economically, in direct prosecution of the divine command. And, if divine legislation actually levied a tenth to sustain the religious institutions of the Jews; if Christianity has vastly more to do, than Judaism had; and very much remains undone from year to year, because the contributions of Christendom are so small why is not every christian as sacredly bound to devote a tythe of his income, as the Hebrew was under his form of religion? A new dispensation does not alter fundamental principles in the divine government.

From the earliest ages, a tythe seems to have been set apart for religious purposes. This appropriation seems somewhat like religious instinct, if this term were not a solecism. The fact that Jehovah incorporated this into a law for his

chosen people, is evidence that the real interests of the race could be sustained, under its operation, better than otherwise. The fact that systematic benevolence was the appointed order of one age, goes far to show its preference in all ages. As the main characteristics of the species are the same, it is fair to presume that, extraordinary cases excepted, one tenth of the labor and skill devoted to benevolent purposes, the remainder will do more in making life what the Author of our being designed it to be. If the tythe-law needs any modification to meet more exactly the present state of society, the rule should not require less, but more. Because the facilities for sustaining life, in a proper manner, are greatly increased; so that, when we have added the increased expenses of delicacy and refinement which may innocently arise from the advanced stage of civilization, it is believed there is still a fair balance over and above, in favor of the present generation; a balance which

must, in justice, be added to the tythe of the Hebrews, to make our contributions, under our circumstances, equal to theirs. True, this position does not make allowance for all the luxuries, superfluities and extravagance, got up by the lusts of the flesh, the lusts of the eye, and the pride of life. And if any christian urges these, as articles necessary to the present period of the world's history, I will refer him to a foregoing chapter on self-denial for Christ's sake, or much rather, to the precepts and example of Christ himself. It is frankly admitted, this discussion is not graduated by the maxims and fashions of this world. And whoever weighs its principles by this standard must remember, that his own decisions respecting them, will, at length, be weighed by another standard. The judge of all the earth will, ultimately, convince us all, of the true principle, whatever it be.

The Jewish ritual served a dispensation abounding in rites and ceremoniestypes and shadows-all figures of the true;

and all pointing to a reality which was o supercede them all. The Hebrews received no command to go and teach all nations. The time for this was not mature; and they were justified in concentrating their benevolent expenses upon their own nation. That they should do so was agreeable to divine instruction. But when the son of God appeared as the reality; and, by the one offering of himself, abolished the necessity of the ceremonial, there was no further use for ritual expenses. To consume a tenth for that which could accomplish nothing, but blind the eye to a clear light which was shining, were not only useless but sinful. So a tythe for the support of the bishops and clergy of any establishment is unscriptural, in as much as it militates against the simplicity and self-denying character of the Gospel ministry. But are the children of God to relax the rigor of their ser ̈vice, because Christ, by the sacrifice of himself, has superceded the expense of a ceremonial religion? By no means.

When he shut up the door of the door of expense for external forms, by abolishing the law of ordinances, he opened to the church a still wider door of expenditure, for the spread of the spirit and power of religion. And not only did he open the door, but expressly commanded his servants to go in, to spend and be spent in the prosecution of this enterprise. I do not mean to say, that the exact form of the tythelaw was taken out of the old dispensation, and incorporated into the new, as an entire piece of timber is preserved from a demolished edifice, and wrought into a new building, without any refitting. The New Testament contains no evidence of such a transfer. And yet, I affirm without fear of contradiction, that the tythe is as much needed in the new, as in the old; that the fundamental principles of religion being the same in both, the same wisdom which made provision for the tythe-law in the old, would make, and has made, similar provision in the Gospel. The evidence of this provision