While the "sacrifices and offerings of the Mosaic ritual" were indeed ceremonial, pointing to Christ as the ultimate sacrifice (Hebrews 10:11, 12), the system of tithes and offerings for the support of God's work is presented as a continuous principle. Ellen White's writings indicate that the practice of rendering a tithe predates the Mosaic law, appearing as a definite part of patriarchal religion (Genesis 14:20; 28:22). God reaffirmed His right to the tithe at the establishment of the Israelite nation, sanctuary, and priesthood, directing it as the major basis for the financial support of the tribe of Levi (Leviticus 27:30-32; Numbers 18:21-24). She emphasizes the ongoing nature and increased importance of tithes and offerings in the Christian era: "If the law required tithes and offerings thousands of years ago, how much more essential are they now! If the rich and poor were to give a sum proportionate to their property in the Jewish economy, it is doubly essential now" (4T 474). This suggests that while the *sacrifices* were ceremonial and fulfilled in Christ, the *tithes and offerings* for the support of the ministry are a moral and financial principle that continues to be essential for God's work.

Ellen White's writings clearly indicate that tithes and offerings are not considered ceremonial laws or "types" that were fulfilled in Christ's sacrifice. Instead, she presents them as a perpetual moral and financial principle for the support of God's work. Here's why, according to her writings: 1. **Predates the Mosaic Law:** Ellen White emphasizes that the system of tithes and offerings existed long before the Mosaic ritual. She states, "The tithing system reaches back beyond the days of Moses. Men were required to offer to God gifts for religious purposes before the definite system was given to Moses, even as far back as the days of Adam" (3T 393.1). She further notes that "Abraham, the father of the faithful, paid tithes of all that he possessed" (DA 616.3) and Jacob also made a vow to give a tenth (3T 393.1). This pre-Mosaic origin demonstrates that it is not a ceremonial law specific to the Jewish economy. 2. **Christ Affirmed the Principle:** Jesus Himself upheld the principle of tithing. Ellen White writes, "Never, by word or deed, did Jesus lessen man's obligation to present gifts and offerings to God. It was Christ who gave all the directions of the law in regard to tithes and offerings" (DA 397.1). When rebuking the Pharisees for their hypocrisy, Christ said, concerning tithing mint, anise, and cummin, "these ought ye to have done, and not to leave the other undone" (DA 616.3). This shows that Christ recognized the obligation of tithing as valid, even while condemning its abuse. 3. **Perpetual and Increased Importance for Gospel Support:** Unlike ceremonial laws which pointed to Christ and ceased at His death, Ellen White teaches that the tithing system is of ongoing and even greater importance in the Christian era. She states, "The system enjoined upon the Hebrews has not been repealed or relaxed by the One who originated it. Instead of being of no force now, it was to be more fully carried out and more extended, as salvation through Christ alone should be more fully brought to light in the Christian age" (3T 391.4). She also asks, "If the law required tithes and offerings thousands of years ago, how much more essential are they now!" (4T 474.1). The purpose of tithes and offerings is to sustain the ministry of the gospel and carry forward the work of salvation (COL 300.3, AA 74.2, 6T 447.1). This is a practical, continuous need, not a symbolic act. 4. **Moral Obligation and Acknowledgment of God's Ownership:** Tithes and offerings are presented as a moral obligation and an acknowledgment of God's ownership over all things. "The system of tithes and offerings was intended to impress the minds of men with a great truth—that God is the source of every blessing to His creatures, and that to Him man's gratitude is due for the good gifts of His providence" (PP 525.3). Withholding tithes is considered robbing God (3T 394.2, 4T 475.3). It is an "acknowledgment of His claim on us by creation, and they are also an acknowledgment of His claim by redemption" (6T 479). In summary, Ellen White distinguishes tithes and offerings from ceremonial laws by highlighting their ancient origin, Christ's affirmation, their perpetual nature, and their practical purpose in supporting the gospel ministry, rather than serving as a symbolic type fulfilled in Christ.

Marriage, as understood in Adventism through the writings of Ellen White, is a sacred institution ordained by God Himself, designed to be a blessing to humanity. It is a lifelong union, symbolizing the profound relationship between Christ and His church. Here are key principles and insights regarding Adventist marriage: 1. **Divine Origin and Purpose:** God instituted the first marriage in Eden, making it one of the original gifts to humanity. When divine principles are recognized and obeyed, marriage "guards the purity and happiness of the race, it provides for man's social needs, it elevates the physical, the intellectual, and the moral nature" (PP 46.3). 2. **Careful Consideration and Counsel:** Entering the marriage relation is a significant step that should not be taken lightly or hastily. Ellen White emphasizes the need for careful consideration, stating, "If there is any subject which should be carefully considered and in which the counsel of older and more experienced persons should be sought, it is the subject of marriage; if ever the Bible was needed as a counselor, if ever divine guidance should be sought in prayer, it is before taking a step that binds persons together for life" (PP 175.4, MH 359.1). Young people should have practical life experience to prepare for its duties and burdens, and early marriages are generally not encouraged (MH 358.1). 3. **Christ as the Foundation:** A marriage alliance can only be safely formed "in Christ." Human love finds its deepest bonds in divine love. "Only where Christ reigns can there be deep, true, unselfish affection" (MH 358.3). Both husband and wife have a personal relationship with God and should make Christ "first and last and best in everything" (MH 361.3). As love for Christ deepens, love for each other will be purified and strengthened. 4. **Mutual Love, Respect, and Forbearance:** Neither husband nor wife should seek to rule over the other. The husband is to cherish his wife as Christ cherishes the church, and the wife is to respect and love her husband. Both are to cultivate kindness, determined "never to grieve or injure the other" (7T 47.1). Mutual love, forbearance, and a continuous effort to advance each other's happiness are essential. "The warmth of true friendship, the love that binds heart to heart, is a foretaste of the joys of heaven" (MH 360.2). 5. **Ongoing Work of Union:** The true union in marriage is not fully achieved at the ceremony but is "the work of the after years" (MH 359.5). Couples should avoid harboring thoughts that their union is a mistake, even when difficulties arise. Instead, they should determine to be all that is possible to each other, continuing early attentions and encouraging each other in life's battles (MH 360.2). 6. **Avoiding Selfishness and Unscriptural Marriages:** Ellen White warns against selfishness and marriages contracted from impulse, noting that "there is not one marriage in one hundred that results happily, that bears the sanction of God, and places the parties in a position better to glorify Him" (4T 503). Religion, duty, and principle should not be sacrificed for unconsecrated desires. In essence, an Adventist marriage is a sacred covenant, rooted in divine principles, nurtured by Christ-centered love, and sustained by mutual respect, kindness, and a lifelong commitment to growth and happiness.