fruits of our ground, and the first-fruits of all fruit of all trees, year by year, unto the house of the Lord,' etc. (verses 35-39).

Giving, regular and systematic giving, and withal, generous giving, was an essential part of the religion of the Old Testament dispensation.

It would not be difficult, some think, to prove that, different as is the Christian from the Mosaic dispensation, there is a place in it for this principle. 'It is a beautiful thing,' writes Mr. Lockhart, and honouring to God, when the Christian gives, literally, of the first-fruits-when, on receiving his wages, or drawing his salary, or counting his profits, he solemnly sets apart a portion for God, thus recognising that all is His, and that he is only acting as a steward for Him.'

XII.

Gathering to the City.

NEHEMIAH xi., xii.

CHAPTER XI. opens with the words, 'And the rulers of the people dwelt at Jerusalem.' This is stated, we think, to their credit. Absenteeism from the capital would not have been, under the circumstances, either noble or patriotic on their part. It is an evil which has wrought mischief at no distant date, and in a country nearer to us than Palestine. 'The rest of the people also cast lots to bring one of ten to dwell in Jerusalem, the holy city, and nine parts to dwell in other cities.'

The difference between the state of things in our own land to-day, and the state of things in Canaan, in Nehemiah's time, as regards population, and in particular in relation to the populousness of the respective capitals of the two countries, presses itself upon our attention as we read the verses before us.

Jerusalem needed and cried out for more dwellers there. Unlike London, it could not count its in

habitants by millions of souls. It could not reckon them by hundreds of thousands, scarcely by tens of thousands. It is probable the yearly addition, simply the yearly addition to the millions of London, exceeds by more than one-half the whole population of Jerusalem at the period referred to; and this after the measures here recorded had been taken to increase the numerical strength of the city.

If we go back to chapter vii. 4, with which the present chapter is closely connected, we find the words, 'Now the city was large and great, but the people were few therein, and the houses were not builded.'

Wall-less and dilapidated as Jerusalem was when Nehemiah first visited it, we are not surprised at its scant population. But the city was unprotected and uncared-for no longer. Its special want now was an influx of people to occupy it. It would not do, thinly populated as the country was at the time, to let Jerusalem remain as Nehemiah found it, in point of numbers. To supply the want was with him a duty springing out of the recognition of it; and the principles of the tithe and of the lot, both so well known to the Jews, were the means used for securing the desired end.

The principle of the tithe was called into operation. 'To bring one of ten to dwell in Jerusalem, the holy city, and nine parts to dwell in other cities.'

'Nehemiah made, it would seem, a census of the entire nation, and required each town and district to transfer one-tenth of its population to the capital.' A measure like this indicates great influence and authority on one side, or a remarkable spirit of compliancy or submission on the other. The step was not resisted, nor the principle objected to.

Associated with this principle of the tithe was that of the lot. The rest of the people also cast lots to bring one of ten to dwell in Jerusalem,' etc.

In this way any harsh features the former principle might otherwise have had would be relieved, and a divine sanction de given to the measure, according as the hand of God was acknowledged in the distribution of the lot.

That this was one method by which Jehovah's will might be manifested is clear from direct statement on the subject. The lot is cast into the lap, but the whole disposing thereof is of the Lord' (Prov. xvi. 33). The same truth is established by the command of God to Moses respecting the division of the land by lot (Numb. xxvi. 55, 56), and by the use made of the lot as recorded on several occasions in the Old Testament, and as recorded on one occasion in the New Testament, namely, the selection of Matthias to fill the place in the apostleship 'from which Judas by transgression fell' (Acts i. 26).

Besides those drawn by lot, there were others who

appear to have volunteered to go and take up their abode in the capital; and for this display of what we should call 'public spirit,' they received the tribute of popular applause. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem.'

Their conduct in thus severing themselves, of their own accord, from home and friends; from beloved scenes and valued associations; to encounter the risks and difficulties of a residence in Jerusalem at the time, was a laudable act; and merited the admiration it called forth.

I remember hearing a gentleman say, 'Who would live out of London that could live in it ?' He was a medical man, a native of a distant colony, and was returning home from a visit to England when he asked the question. Having enjoyed some of the privileges of London society, and seen something of the advantages which London offers to those in his profession, and to men of means and intelligence generally, he could not but look on it as a most desirable place of abode.

Jerusalem, in the days of David and Solomonin those her palmy days—was rich and populous and attractive; but, through her sins, she had been despoiled of her greatness and bereft of her children. Again, however, God was favourable towards her. The temple had been rebuilt, the gates and wall