Nehemiah Causes the People to Be Instructed in the Law of God.
By Ellen G. White
While Nehemiah labored diligently to restore the material defenses of Jerusalem, he did not forget that the God of Israel was their only sure defense, and that only in obedience to his commandments would they be secure. He therefore gave diligent attention to the instruction of the people in the law of God. At the time of the feast of trumpets, when many were gathered at the holy city, the people assembled in the street that was before the water gate; “and they spake unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to Israel. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate from the morning until midday.” “And the ears of all the people were attentive unto the book of the law.” “And Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen, with lifting up their hands; and they bowed their heads, and worshiped the Lord with their faces to the ground.” Certain of the priests and Levites united with Ezra in explaining to the people the principles of the divine law. “So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.” The scene was one of mournful interest. The wall of Jerusalem had been rebuilt, and the gates set up; thus far a great victory had been achieved; but a large part of the city was still in ruins. On a pulpit of wood, erected in one of the broadest streets, and surrounded on every hand by the sad reminders of Judah’s departed glory, stood Ezra, now an aged man. At his right and left were gathered his brother Levites, who were consecrated to the service of God, and whose presence lent dignity and solemnity to the occasion. With heavy hearts they thought upon the days of their fathers, when the royal psalmist had sung: “Walk about Zion, and go round about her; tell the towers thereof. Mark ye well her bulwarks, consider her palaces.” “Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.” Looking down from the elevated platform, the eye swept over a sea of heads. From all the surrounding country the children of the covenant had assembled; and as one man they were listening, intent and reverent, to hear once more the words of the Most High. But even here the evidence of their sin was apparent. In their mingling with other nations, the Hebrew language had become corrupted, and therefore great care was necessary on the part of the speakers to explain the law in the language of the people, and so present it that it might be understood by all. As the law of God was read and explained, the people were convinced of their guilt and danger, and with tender consciences and penitential tears they mourned because of their transgressions. But as this day was a festival, a day of holy convocation, a day which the Lord had commanded to be kept with joy and gladness, they were bidden by their teachers to restrain their grief, and to rejoice in view of the great mercy of God toward them. “For,” said Nehemiah, “this day is holy unto our Lord; neither be ye sorry; for the joy of the Lord is your strength.” Accordingly, after the earlier part of the day had been devoted to religious exercises, the people spent the remainder in gratefully recounting the blessings of God, and enjoying the bounties which he had granted them, remembering also to send portions to the poor who had nothing to prepare. And there was great rejoicing, because they understood the words of the law which had been declared to them. The work of reading and expounding the law to the people was continued upon the following day. The solemn services of the day of atonement were performed at the time appointed,—on the tenth day of the seventh month,—according to the command of God. And from the fifteenth to the twenty-second of the same month the people and their rulers kept once more the feast of tabernacles. It was published “in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written. So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God.” “And all the congregation of them that were come again out of the captivity made booths, and sat under the booths; for since the days of Joshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness. Also day by day, from the first day unto the last day, he [Ezra] read in the book of the law of God.” When this festival was past, one day only having intervened, the children of Israel kept a solemn fast. This was held not merely at the command of the rulers, but by the desire of the people. As they had from day to day listened to the words of the law, they had been deeply convicted of their own transgressions, and also of the sins of their nation in past generations. They saw that it was because of their departure from God that his protecting care had been withdrawn from them, and they had been scattered in foreign lands. And they now determined to seek God’s mercy, and to pledge themselves to walk hereafter in his commandments. Before entering upon the services of the day, they carefully separated themselves from the heathen who were intermingled with them. This being done, “they stood up in their place, and read in the book of the law of the Lord their God one-fourth part of the day; and another fourth part they confessed, and worshiped the Lord their God.” The people prostrated themselves before the Lord, humbly confessing their sins and pleading for mercy and pardon, each for himself individually and for the entire congregation. Then their leaders encouraged them to believe that God, according to his promise, had heard their prayers. They showed them that they were not only to mourn and weep and repent of their transgressions, but to trust that God had pardoned them, and to evince their faith by recounting his mercies and praising him for his goodness. Said these teachers, “Stand up and bless the Lord your God forever and ever.” Then from the gathered throng, as they stood with hands outstretched toward heaven, arose the song of praise and adoration: “Blessed be thy glorious name, which is exalted above all blessing and praise. Thou, even thou, art Lord alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all, and the host of Heaven worshipeth thee.” In this portion of sacred history is a precious lesson of faith for all who are convicted of sin, and weighed down with a sense of their unworthiness. When they compare their characters with God’s great standard of right, they see themselves condemned as transgressors. There is no power in law to free them from their guilt. But as they confess their sins, they can find pardon through Christ. From him flows the cleansing stream that can wash away the stains of sin. When the sinner has come to Christ with contrition of soul, confessing his transgressions, it is then his duty to appropriate to himself the Saviour’s promise of pardon to the repentant and believing. He who seeks to find goodness and cause for rejoicing in himself, will always be in despair; but he who looks to Jesus, the author and finisher of his faith, can say with confidence, “I live, yet not I, but Christ liveth in me.” Following the song of praise, the leaders of the congregation presented the history of Israel, showing God’s great benefits and their ingratitude. Tracing the record from the days of Abraham, they called attention to God’s design to preserve his name upon the earth by preserving for himself a people pure amid the18general corruption; they recounted the mighty manifestations of his power in their deliverance from bondage in Egypt, and showed also how backsliding and apostasy had caused the blessing of the Lord to be withdrawn from Israel. Then the whole congregation entered into a covenant to keep all the commandments of God; and that the transaction might be as effectual as possible, this covenant was written out, and those who were thoroughly in earnest in the work of reformation, affixed their names and seals. They wished to preserve for future reference a memorial of the obligation they had just taken upon themselves, as a reminder of duty and a barrier against temptation. Thus it was that the people took a solemn oath to “walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the Lord our Lord, and his judgments and his statutes.” The oath taken also included a promise not to intermarry with “the people of the land.” This had often been done by the people; and sometimes the rulers, as Solomon and Ahab, had formed such unions; and these marriages, by introducing idolatry, had resulted in the ruin of thousands. The Lord had strictly forbidden the intermarrying of his people with other nations. This would prevent the Hebrews from marrying idolaters, and thus forming connections with heathen families. The reason which God assigned for prohibiting those marriages was, “They will turn away thy son from following me.” But the heathen were less guilty than are the impenitent in this age, who, having the light of the gospel, persistently refuse to accept it. Those among ancient Israel who ventured to disregard the divine prohibition, did it at the sacrifice of religious principle. When those who now profess to be God’s people join themselves in marriage with the ungodly, they form a tie uniting them to the world, and they will probably soon be one with them, notwithstanding their present profession. Before the day of fasting ended, the people still further manifested their determination to return unto the Lord. With one accord, all pledged themselves to cease the desecration of the Sabbath. Nehemiah did not at this time, as at a later date, exercise his authority to prevent heathen traders from coming into Jerusalem on the Sabbath, for the sale of provisions and other articles; but to save the people from yielding to temptation, he engaged them, by a solemn covenant, not to transgress the Sabbath law by purchasing of those vendors, hoping that this would discourage them, and put an end to their traffic. Provision was also made to support the public worship of God. A pledge was given by the congregation to contribute yearly a stated sum for the service of the sanctuary, as well as to bring the tithes and the “firstfruits of our ground, and the firstfruits of all fruit of all trees, year by year, unto the house of the Lord, also the firstborn of our sons, and of our cattle, as it is written in the law; and the firstlings of our herds and of our flocks, to bring to the house of our God.” The liberality of the Jews in their offerings for religious purposes might well be imitated by Christians. If tithes and offerings were required thousands of years ago, they are much more essential now. The labors of God’s servants were then confined almost wholly to the land of Palestine; but the apostles and their successors were commissioned to preach the gospel throughout the world. The people of this dispensation are favored with greater light and blessing than were the Jews; therefore they are placed under even greater obligation to honor God and to advance his cause. The efforts of Nehemiah to restore the worship of the true God had been crowned with success. If Israel would be true to the oath they had taken, a bright future was before them; for the Lord has always magnified his law before his people, pouring rich blessings upon them so long as they have been obedient. The history of God’s ancient people is full of instruction for the church of to-day. While the Bible faithfully presents the result of their apostasy as a warning to all future generations, it portrays, as a worthy example, the deep humiliation and repentance, the earnest devotion and generous sacrifice, that marked their seasons of returning to the Lord. There is encouragement, too, in the record of God’s willingness to receive his backsliding but repentant people. It would be a scene well-pleasing to God and angels, would his professed followers in this generation unite, as did Israel of old, in a solemn covenant to “observe and do all the commandments of the Lord our Lord, and his judgments and his statutes.” IF CHRIST IS MINE.
By Wm. G. Haeselbarth
If Christ is mine, and I am his,
What more on earth can I desire?
There's naught can happen that's amiss,
Nor aught of ill to me transpire. What though the world were all mine own,
The heaped-up wealth of land and sea;
Yet, wanting Christ, the poorest one
On earth were richer far than me. The pomp of power, the breath of fame,
May do for those who have no more;
I only ask that my poor name
May stand with his whom I adore. Then let men hate, with scorn deride,
Disasters press, and loss and pain;
If they but drive me to his side
I'll count them all as priceless gain. If I am Christ's, and Christ is mine,
Then I am rich beyond compare;
I am a king by right divine,
And to the universe an heir. —Wm. G. Haeselbarth, in Christian at Work. Inside View of Spiritualism.
By Editor
In offering the testimony of Judge Edmonds, we refer to the evidence of the reality contained in the first extract. He describes a tall, vicious-looking woman, very dirty, hair gray, teeth gone, eyebrows heavy, and a snaky pair of eyes. She was beating a child of four or five years. He then says:— “I next observed a well-dressed female sitting by the wayside, apparently in great distress. She had been driven out of his dwelling by the man for whom she had sinned on earth—for whom she had retained, even in death, an insane attachment, and whose company she had sought as her only solace in the spheres.”—Vol. ii, page 186. He directed her to a mountain where she might see a better country; and taking the child, she started. In a note, page 189, he says:— “Now, in August, 1854, the spirits of the female and of that child have approached and spoken to me through a medium. She gave her name, and said she was a French woman, and lived in Paris during the reign of Louis Philippe. She spoke of her parents, her husband, and of her brothers and sisters. She gave me some little account of the progress she had made, and said she had not yet attained the base of the mountain toward which she was traveling.” In the same connection he gives the following ludicrous account of the freaks of a mischievous boy and of his punishment:— “On the opposite side of the way, I observed what seemed to be a full-grown boy, had caught a dog, had split open his tail and put a stick in it, merely to enjoy the sport of seeing his sufferings. He then turned the dog loose, and stood enjoying the scene. The attention of the owner of the dog was drawn to his cries, and, discovering the cause, he beat the boy, who, being as cowardly as he was cruel, fled, but was pursued, and beaten, and kicked far up the road.”—Edmonds, Vol. ii, page 182. If any man had tried to get up a burlesque on Spiritualism he could not have exceeded the above. Only to think of a spirit boy splitting a spirit dog’s tail, and putting a stick in it for spiritual enjoyment! Surely, he needed the “gravity of a judge” to be able to record this. However, with all its ludicrousness, it is good proof on the point in question. The following is as disgusting as the last is ridiculous:— “At the door of one of the hovels, that stood a little back from the road, I saw a female who seemed to be about twenty-six years old. She was round and full in appearance—was a dark brunette, with painted cheeks. Her whole appearance, garb, and manner, were meretricious, and she had taken up her position there to entice some one to enter her dwelling. At length a man in passing turned aside, under the influence of passions which had marked his earthly career, and with her entered the house. I saw they were both influenced by the same passions, but were incapable of gratifying them. The woman became furious. She raved wildly, and in her insatiate rage she dashed the things around her to pieces. The man enjoyed her anger, and she raged at him for laughing at her. She seized a chair, and aimed a blow at him. He evaded it, and with his fist knocked her down. He struck her in the neck just below her chin, and when she fell he gnashed his teeth in his rage, and stamped with his feet on her breast. He kicked her in the side several times, and rushed from the house.”—Edmonds, Vol. ii, page 182. The above are but samples, and not the most horrible, of the scenes in the spirit land, described by Judge Edmonds. Dr. Randolph records the following experience of a spirit:— “As I gaze out upon the surrounding glories of my new world, I could not forbear or repress a desire, if possible, to take one glance at those who yet dwelt in infamy, although disembodied. . . . Suffice it that I beheld scenes of lust, insanity, debauchery, and all vileness, sufficiently dreadful to appall the stoutest heart of any sane one who dwells in the same awful phantasies and evils.”—Dealings with the Dead, pages 143–4. Dr. Hare and Judge Edmonds said the vicious spirits had no means of gratifying their passions; but these statements have large limitations, for the Judge gives numerous instances wherein the desires of mischief, revenge, etc., were gratified even in the spheres. And all spiritual authorities agree that spirit intercourse is a recent discovery, and is progressive in its manifestations. On this point, the following is copied from Mr. Matteson’s work:— “After the writing of the spirit Hebrew in Mr. Fowler’s room, B. Franklin is made to say:—‘My dear friends, I am happy to announce to you that the project which has engaged our attention for some years has been in part accomplished.’—Telegraph, No. 22. In Mr. Boynton’s ‘Unfoldings,’ John Wesley is made to say, ‘Never was more joy in the spirit world when it was made known that a mode of communication was opened to mankind. Such a gathering to hear the joyful news—such rejoicing was never known in the spheres.’ Page 10. So in one of Judge Edmonds’ ‘visions,’ ‘Shekinah,’ Vol. i, page 268, the Judge describes the inhabitants of the spheres as rejoicing that a communication had at length been opened between the inhabitants of earth and the spirit land. . . . They set up one glad shout which rang through all space, and pointed to Dr. Franklin as him to whose practical and enlarged philosophy they were indebted for perfecting the discovery.”—Spirit Rapping Unveiled, pages 143–4. Hudson Tuttle, a very popular spiritualistic writer, says:— “A few years since the discovery of the method by which these pages are written, have elapsed. During the first years of its growth but few demonstrations were made, and those of a disconnected character.”—Life in the Spheres, page 62. Again, after describing a circle, and a spirit acting on a medium, etc., he says:— “The members of that circle went to their homes wiser and better than they came. Their spirit friends departed wiser, too, rejoicing that the long-sought method of communication had been discovered, and that the earth received by its means a new impetus by the influx of higher life.”—Id., page 66. This is sufficient to show the fact as claimed by Spiritualists; our main object is to show what use is made of this discovery. Remember, the spirits are represented as being as low and as vile as any on earth, and that they act on the mediums with a power irresistible. The result can be calculated by any one capable of reckoning in simple addition. Let us hear their own testimony. Dr. Randolph says:— “I saw that one great cause of the moral looseness of thousands of sensitive-nerved people on earth resulted from the infernal possessions and obsessions of their persons by delegations from those realms of darkness and to all but themselves—unmitigated horror. A sensitive man or woman—no matter how virtuously inclined—may, unless by constant prayer and watchfulness they prevent it, and keep the will active and the sphere entire, be led into the most abominable practices and habits.”—Dealings with the Dead, page 150. There are several reasons why mediums are very much subject to these “abominable practices.” They are instructed not to “keep the will active,” but to be perfectly passive to the influence of the spirits in order to be well-developed mediums. And they do not watch and pray; on the contrary, the spirits teach that19“whatever is, is right;” that “God does not condemn;” that there is no judgment but “the judgment of self;” and that men and women are not responsible for their actions. And of those who profess to pray, some of them pray to the devil; others to no particular object. The “controlling spirit,” through Mrs. Conant of Boston, said:— “It is good to pray. It matters not whether you address a principle or a personality; indeed it is not necessary that you address any one.” “But let no person mistake me and suppose I claim that each medium is a Spiritualist. By no means; many of our best test mediums know little or nothing of Spiritualism, and some are members of churches, and read or say prayers in their places.”—Gist of Spiritualism, page 71. As much as to say, and rightly too, that they who are yet in churches and say prayers cannot be full-grown Spiritualists. Again, recounting his trials and sufferings, he says:— “Reader, do you think he had reason to thank God for life, and ask his blessing on every meal, and to believe him a God of love, with especial care of his children? Or, was he one of the adversary’s children? If so, he should pray to the devil, for he certainly ought to serve and obey his parent, if any being, until his powers are equal to the parent; then he should be free. But not free to serve his devil-father’s worst enemy.”—Life-Line of the Lone One, page 83. Surely, there is not much to either guard or restrain from evil in such teachings. The Advantage of Serving God.
By G. C. Tenney
The psalmist was tempted to say that it was a vain thing to serve God. His feet were almost gone, his steps had well-nigh slipped, as he reasoned with himself. “Behold these are the ungodly who prosper in the world; they increase in riches.” He said, “Verily I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and chastened every morning.” He was envious at the foolish when he saw the prosperity of the wicked. It was not until he went into the sanctuary of God and saw in the death of the victims of sin the foreshadowing of the sinner’s doom, that he changed his mind and concluded that it was good for him to draw near to God. He then lamented his foolishness and ignorance, and, laying aside his repinings, he takes great delight in the Lord, and exclaims, “Whom have I in Heaven but thee? and there is none upon earth that I desire beside thee.” Ps. 73. There are some glorious promises connected with the service of God which David had overlooked, as many of us are liable to do. The promise of mercy: “Showing mercy unto thousands of them that love me and keep my commandments.” “The mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children; to such as keep his covenant and to those who remember his commandments to do them.” A promise of peace: “Great peace have they who love thy law, and nothing shall offend them.” A promise to hear prayer: “And whatsoever we ask we receive of him, because we keep his commandments and do those things that are pleasing in his sight.” But “he that turneth away his ear from hearing the law, even his prayer shall be abomination.” A promise of fellowship with God: “If a man love me he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him.” “And he that keepeth his commandments dwelleth in him and he in him.” A promise of final salvation: “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” These promises, with similar ones contained in the word of God, are of infinite value. Though their fulfillment may not appear in signs of outward prosperity, they are the sure reward of every one who loves God, and keeps his ways because he loves them. When we realize the fact that the ways of God are more to be desired than much fine gold, sweeter than honey and the honey-comb; and that “In keeping of them there is great reward,” our service will be more earnest and acceptable than while we are clinging to the things of earth, mourning over our own trials, and looking with eager longings after the prosperity of this world. We shall not then hear so often: “If it wasn’t for the Sabbath;” “If it were not for our peculiar faith,” and like expressions which show where our hearts are. Let us love God because he has first loved us. Let us love his ways because they are ways of peace, purity and life. The Anxious Man.
By E. Hilliard
IN the days of our Saviour there lived a young man of wealth and influence. He had paid the strictest attention to the cultivation of his moral principles. He had so disciplined his mind, and had reached so high a degree in morality that the Saviour loved him. Yet he was not satisfied with his moral attainments. He knew, in order to have an assurance of eternal life, that there was a higher step to be taken, and he felt an uneasiness about his condition. One day he looked out and saw the Master coming up the way, and so anxious was he to see him that he ran to meet him. When he came to him he knelt down, and looking up into his face, exclaimed, “Good Master, what shall I do to inherit eternal life?” The Master did not tell him immediately in what point he failed, but referred him to that great rule that governs both the moral and religious man—the law of God, and then said, “If thou wilt enter into life, keep the commandments.” The young man inquired, “Which?” As much as to say, “Point out one of those precepts that I have violated.” The Saviour then mentions several commandments of the decalogue, placing in the list the very principle that the young man had unconsciously disregarded. “Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honor thy father and mother; and, Thou shalt love thy neighbor as thyself.” “The heart is deceitful above all things and desperately wicked; who can know it?” Had this young man been acquainted with the covetous spirit that dwelt within him, he never would have replied: “All these things have I kept from my youth up; what lack I yet?” Had he loved his neighbor as himself, he would have used at least a part of his wealth in alleviating the suffering, and feeding and clothing the poor. Then there would have been no occasion for the Master’s words: “One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in Heaven, and come, take up thy cross, and follow me.” He was desirous to gain treasure in Heaven, but he was not willing to lose his hold upon his earthly riches, so he went away exceedingly sorrowful, for he had great possessions. This young man’s property has all been swept away, and for long centuries he has been sleeping in an unknown grave. What a poor exchange he made, when in sorrow he left the heavenly treasure and grasped the earthly. Only heavenly things are eternal. Reader, remember the Saviour’s words, “If thou wilt enter into life, keep the commandments.” Take your Bible and turn to the twentieth chapter of Exodus, and there study those ten sacred precepts, and see if you are living in disobedience to any of them. If so, let nothing come between you and an implicit obedience to God’s holy law. Do not let any coveted desire or treasure cause you to make the same exchange that this young man did. Medford, Minn. E. HILLIARD. The Inner Life.
By A. S. Hutchins
“In proportion as the inner life is vivid, the outer life will be effective,” so in proportion as we lose a clear sense of our high and holy obligation to God, and suffer our hearts to grow cold, and our affections to attach themselves to the things of this world, will our influence for good be insufficient and powerless. Says the apostle, “Set your affection on things above, and not on things of the earth. For ye are dead, and your life is hid with Christ in God.” How merciful, how compassionate, is our kind heavenly Parent, to devise the plan of salvation, whereby fallen, ruined, lost man, might, through obedience and faith, gain an endless life of ineffable bliss in the kingdom of God. Here we may enter the service of our blessed Master, deny self, bear the daily cross, overcome the evil traits of our nature, grow in grace, sacrifice for the good of others, and soon wear a crown of glory, and forever reign with Christ. This thought is sufficient to thrill our entire being, to energize the soul, to give tone and force to the whole life. The earnest Christian feels he has a work to do, an object to accomplish. The glory of God and the salvation of precious souls absorb his mind, yea, inspire his soul with zeal and activity, and lead him out from the world, and up to a high standard of morality, Christianity, and usefulness. His mark is high. Successfully he aims to hit it. Mark the contrast between this man and the purposeless professor. Mark his lack of devotion, his tardy pace heavenward. How heavily the golden moments hang upon his hands. He lives and acts as though a millennium were his in which to do good and get right. Day after day, and month after month, see him in society, in the public gatherings and places of amusement, debate, strife, and contention, where in a long life he could not lead one soul to Christ. The godly mourn over him, while the sinner may censure his course. Oh! how much better to spend the fast-passing moments of probation in the closet, in reading the word of God, in meditating upon the perfections of his spotless character; to labor to have our life “hid with Christ in God;” to gather a few souls to the bleeding, blessed Jesus, who shall eternally be stars in the overcomer’s crown. Oh! for a vivid sense of the untold the unutterable, the matchless blessedness of denying self, of leading lives of usefulness, and of finally entering into the joy of the Lord. Oh! that both the writer and the reader may enter there. An Old-Fashioned Revival.
THERE are some good people on this coast who sympathize with Judge Drake and Dr. Cuyler. They long and pray for an “old-fashioned revival.” They are weary of spasmodic excitements that flash up and go out like fire in dry stubble. They have lost faith in periodical efforts to get up a special religious interest. They believe that a true work of grace must begin with godly sorrow—that first of all, professing Christians must repent of their backslidings, and return unto the Lord. When a church humbles itself before God, confesses its sins and consecrates itself anew to Christ, there is a revival. This is what the word means. It is the waking up of those who are asleep. It is the rekindling of the fire that was smouldering. It is the coming back of the wandering. It is strengthening the things that remain. It is returning to our first love. It is remembering from whence we are fallen, and doing the first works.—The Occident.