Publishing Committee · Battle Creek, Mich. · Feb 2, 1860
WALK WORTHY OF GOD, NO. 2.
By M.
Eph. iv, 3-6. New Trans. "Endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit even as ye are called in one hope of your calling; one Lord, one faith, one immersion, one God and Father of all, who is over all, and through all, and in you all." How keep the unity or oneness of the Spirit? Not by envying and strife, for "where these are, there is confusion and every evil work." Neither by always yielding to surrounding circumstances and associations, may we seek the sweet "fruit of the Spirit, peace," and its twin sister unity. "Seek no fellowship with the unfruitful works of darkness;" join not with "the children of disobedience in indecency, nor foolish talking, nor reproachful jesting, which are not becoming." "Come out from among them and be separate." What then is the way to secure it? Seek purity first. "First pure, then peaceable." First see that the heart, the fountain of thoughts, words and deeds, is ever welling forth streams of crystal clearness, of spotless purity. Then mayest thou find spiritual union, or the union of the Spirit, among the gentle and the pure. May we then exclude ourselves entirely from the erring and
degraded? To do this "we must needs go out of the world." Rather let us "do good to all as we have opportunity," meanwhile selecting for counselors and bosom friends, those who daily sitting at the feet of Jesus, learn of him.
Why seek to be thus united? 1st. Because "there is one body," and only one. Yet as our body though but one, has many members, such as hands, feet &c, so also Christ has but one body, which body is also composed of many members. "Now ye are the body of Christ and members in particular." And "Christ is the head of the body, the church." Then let there be no schism (or division margin) in the body, but let "the members have the same care one for another." "Then if one member suffers all will suffer (or sympathise) with it; if one member is honored all the members will rejoice with it. "As the eye may not say to the hand, or the head to the foot, we have no need of thee," so may not one member of Christ's body say to another, we have no need of thee. "For God (who is all-wise) has set the members in the body as it has please him."
2nd. "There is one Spirit," and only one from God. The Holy Spirit, the Spirit of truth which Jesus prayed the Father to send to his followers as a comforter, leader and guide when he their beloved teacher and leader should go to share his Father's home in glory. They having believed that through Christ they were to have eternal life were "sealed with that Holy Spirit of promise which was given as an earnest of their inheritance, until the redemption of the purchased possession." Now an earnest being a sum of money advanced as a pledge or security in a contract, well represents one office of the Holy Spirit. Man, having by sin lost his right to life eternal and to the inheritance given him at the first, was miserable indeed. God pitied him and sent his Son to buy both back from Satan. He came and paid the price, even his own precious blood; but the time had not come for him to take sole possession. And although the condition of those who received him as a Saviour was bettered greatly yet still they were in bondage. Jesus having paid the price leaves them. How shall they be assured that he will return "to destroy him who has the power of death, that is the devil, and deliver them who through fear of death were all their life-time subject to bondage?" He promises to come; and then to seal or make the promise sure to them he sends the holy Comforter to remain with them till his return. He gives that as an earnest or pledge of his return to raise the dead and bestow immortality. This earnest causes Paul to confidently exclaim, "If the Spirit of him who raised up Jesus from the dead dwell in you, he who raised up Christ from the dead, shall also quicken (or make alive) your mortal bodies because of his Spirit (margin) that dwelleth in you." As man gives but one earnest, so the promises of God need but one. If all are led by this one Spirit all will be united, and united in the truth; for he is the "Spirit of truth," and "the Spirit searcheth all things yea the deep things of God" and reveals them unto us.
From whence come the many spirits that are consulted at the present day? From whence come the dark and blighting clouds of error? From whence sectarian divisions, the bosom companion of error? We have found that God sends but one Spirit; and that is truth and promotes unity. The next in power is Satan. His is the work the dreadful work of sowing error and discord. Let us dear brethren and sisters beware of his stealthy steppings. Let us by pressing together form a solid phalanx, beseeching those who best understand his devices to move forward and form the outmost rank on each side, while we by our kind words and helping hands, do what we can to encourage and sustain them. M.
THE TABERNACLE OF DAVID.
BRO. BLISS : Please to give your view of Amos ix, 11, 12. Has the tabernacle of David, that was fallen, been rebuilt; or is its erection still future?
Sheldon, Vt., Dec. 6, 1859.
The text to which reference is made reads thus : "In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in days of old: that they may possess the remnant of Edom, and of all the heathen which are called by my name, saith the Lord that doeth this."
The context of this scripture indicates the epoch to which the phrase, "in that day" refers: "For, lo," saith the Lord, "I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us." Vs. 9, 10. This is what precedes, to which the phrase, "in that day" refers. It is in the day when all the sinners of God's people are slain, that the tabernacle of David, now in ruins, is to be rebuilt.
A word by way of explanation of the verses last quoted: to "sift the house of Israel among all nations," is a metaphor expressive of the dispersion of Israel among all nations; and the simile, "as corn is sifted in a sieve," illustrates the effect of that dispersion.
In the sifting of corn, there is a constant moving of the grain over the different meshes of the sieve; the result of which is that the good grain, the ripe plump berries, are separated from the chaff and worthless. Not to fall on the ground, as applied to grain, signifies that it is not lost: so that the expression here illustrates that in the dispersion of Israel among the nations, and the trials to which they would then be subjected, not one of God's people among them would fail of final participation in the blessings in store for them.
As this refers to the entire dispersed nation, it cannot be limited to any one generation of their number; but the good grain of all the generations would share equally in the good promised; which makes it conclusive that the fulfillment of this prophecy, can be only in the resurrection. And as all the sinners among them are to perish, it follows that the "grain" that shall not fall to the earth, are the pious only. So that unconverted Jews are not included in this promise; and the pious Jews have a part in it, only by the resurrection of those who will come up to everlasting life, or by the translation of the pious Jews who are alive at Christ's coming.
The epoch of the resurrection, of Christ's coming and of the restitution, is, therefore82"that day," to which allusion is made, and in which God "will raise up the tabernacle of David that is fallen."
The "tabernacle of David," is evidently put by a metonymy for the family of David, in the person of his Kingly successor; and its being raised up, with its breaches and ruins closed and rebuilt illustrates the establishment of David's greater Son, as the supreme ruler over the restored of the house of Israel; which as we have seen, includes only the pious of Israel in their immortal and incorruptible state.
The antecedent of "they," in verse 12 is "the house," i. e., the family of David in verse 11; so that "they" who "may possess the remnant of Edom," are the restored family, or reigning persons in that family. And the "remnant of Edom and of all the heathen," are explained to be those of them "which are called" by God's name—i. e., the pious or converted of all nations, who, alike with the pious of Israel, will be subjects and heirs of the Son of David, when the fallen tabernacle of that decayed family shall be re-erected.
As this prophecy thus plainly teaches that a remnant of the heathen will be called by God's name, it is a clear prediction of the preaching of the gospel to the Gentiles, preparatory to the restoration of the throne of David. And thus has the New Testament interpreted it. For when Simon, or Simon Peter, declared to the other apostles at Jerusalem how God had chosen that the Gentiles should hear the word from his mouth and believe, James replies (Acts xv, 15–17) that "to this agree the words of the prophets; as it is written, after this I will return, and will build again the tabernacle of David which is fallen down; and I will build again the ruins thereof, and I will set it up."
The clear meaning of this comment is, that the gospel was to be preached to the Gentiles, and that "after this" God would return and rebuild the tabernacle of David that is fallen down; which therefore is not till the close of the Gentile dispensation.
"The residue of men" to which James refers are the same as the "remnant of Edom and of all the heathen." They are the whole number of the Gentiles who should seek after the Lord, and be called by his name; so that they might be his subjects and be possessed by him, "in that day" when all the sinners of his people should be slain with the sword, and all the "good seed" among them be recognized as "the children of the kingdom." "Then shall the righteous," of all nations "shine forth as the sun in the kingdom of his Father." Matt. xiii, 43.
And that this is a permanent restoration of the pious of Israel to Judea, and therefore by the resurrection, is evident from the closing paragraph of the prophecy of Amos, in which God says, "I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God."
"LOOKING UNTO JESUS."
Look unto Jesus, when before the throne
Of mercy thou dost pour thy soul in prayer:
He is the great High Priest, through whom alone
Thou may'st have hope to find acceptance there,
No other name or merits will avail,
But for the sake of Christ thou shalt prevail.
Look unto Jesus, when thine aching heart
Is with remembrance of its sin opprest:
He careth for thee: weary as thou art,
And heavy laden, he will give thee rest.
Look to thy Saviour; he has ransom'd thee,
And paid thy debt of sin on Calvary.
Art thou alone without a friend to cheer
Thy path with the sweet voice of sympathy?
Look unto Jesus. He is ever near;
He will support and guide, and comfort thee,
Angels unseen are witnessing the strife,
The painful conflict of thy daily life.
O murmur not, however rough the road;
Be not disheartened at its weary length;
Thy path of suffering Christ himself hath trod;
Look unto him; and he will give thee strength.
Remember, in thine hour of agony,
All this, and more, thy Saviour bore for thee.
Look unto Jesus: with a loving eye
Of fond devotion gaze upon thy Lord,
Until thy kindling spirit mount on high,
Eager to do his will, to hear his word,
To imitate the greatness of his love,
And rise with him to endless joys above.
AN IRISHMAN’S SUFFERINGS IN SOUTH CAROLINA.
By Editor
THE Northern newspapers have recently republished a brief paragraph from The Charleston Mercury, announcing in a very nonchalant style, that a workman engaged on the State house, in Columbia, S. C., was recently seized by a mob on account, as was alleged, of holding anti-slavery opinions, and that he received twenty-nine lashes, and that he was tarred and feathered, and escorted out of the State!
It took a very few lines to tell this story according to the style of the Southern press; for it is a trait of Southern chivalry, first to practice cruelty and then to suppress the facts.
We have seen this unfortunate man and heard his story, and looked at his wounds. His name is James Power. He is an intelligent young man about twenty-three years of age, a native of Wexford, Ireland, and a stone-cutter by trade. He went from Philadelphia to the South, and obtained employment in Columbia, where he had worked for nine months.
The only opinion he ever expressed against slavery was that it caused a white laborer in the South to be looked upon as an inferior and degraded man. But this was enough! The remark was reported to the vigilance committee (composed of twelve members), who immediately ordered the police to arrest him. He was seized two miles away from town, in attempting to escape. He was brought back and put in a cell, where he remained for three days, during which time he was denied the use of a pen and ink, and all communication with his friends outside.
At length he was taken before the mayor. Four persons appeared and bore testimony to the remark which he had made. The evidence was conclusive. He was returned to prison and kept locked up for six days. During this time, he was allowed only two scanty meals a day and the food was carried to him by a negro. He was then taken out of jail in the custody of two marshals, who said to him,
“You are so fond of niggers that we are going to give you a nigger escort.”
He was led through the main street amid a great crowd, hooting and yelling, the marshals compelling two negroes to drag him through the puddles and muddy places of the street, and of the state house yard! As he was taken past the state house, three members of the legislature, including the speaker, stood looking on and laughing! The crowd gradually increased until it numbered several thousand persons, headed by a troop of horse.
After a march of three miles out of the city to a place called “the junction,” the procession was stopped, and preparations were made for punishment. The populace cried “Brand him!” “Burn him!” “Spike him to death!” and made threats against his life by pointing pistols at his head, and flourishing sticks in his face.
The vigilance committee ordered him to strip himself naked, and forced a negro to assist in taking off the clothes. A cowhide was then put into the negro’s hands, who was ordered to lay on thirty-nine lashes (not twenty-nine, as reported), and to draw blood at every stroke. Our informant describes the pain of this infliction as exceeding in severity anything which he ever suffered before. His back and lower limbs are still covered with the scars of the wounds!
A bucket of tar was then brought and two negroes were ordered to rub it upon his bleeding skin, and to cover him from head to waist. His hair and eye-brows were clotted with the tar. After this part of the ceremony was concluded he was covered with feathers. His pataloons were then drawn up to his waist, but he was not allowed to put on his shirt or coat. He was conducted in this exposed condition amid the shouts of the populace, to the railroad train, and was put on board the negroes’ car. The engineer blew a continuous blast on his whistle to signalize the performance.
A citizen of Charleston on the train who saw the poor fellow’s unhappy condition, stepped into a neighboring hotel, before the starting of the cars and brought a cup of coffee and some biscuits to relieve the sufferer’s faintness. It was a timely gift and gratefully received. But the Southern chivalry gathered around the Southern gentleman, and threatened him with summary vengeance if he repeated his generosity. The exasperated crowd detained the train and called for more tar and feathers, for a further infliction upon their bleeding victim. More tar was brought, but more feathers could not be found; and after fresh tar was applied cotton was stuck upon it instead.
When the train started for Charleston, the mob bade him good-by, and told him that when he reached this city he would receive 130 lashes. At every station between Columbia and Charleston, the engineer blew a prolonged whistle, and gathered a mob to add fresh insults to the wounded man. At length, on arriving he was met by the police, conveyed to prison, and detained in his cell for an entire week. Here he received for the first time, soap and water to wash off the tar, and oil to soften his sores. A mob several times threatened to break into the prison to carry him out into the street, and make a public spectacle of him the second time. But he was kept closely confined. A physician called to see him to examine his wounds, who told him that his case was a mild one comparing it with that of a man who was then lying in the city hospital from the effects of 500 lashes which had almost put an end to his life.
On Saturday morning last, at seven o’clock, the poor workman was taken from prison and conducted quietly on board the steamer for New York. He arrived in this city on Monday last, where he is still staying, recovering from the effects of his ill-treatment, and looking for work, which we hope he may find.
We have only one comment to make on this case. This man informed us that in common with the great mass of Irishmen in this country, he had always voted with the democratic party. He had long known in Philadelphia that the democratic party upheld slavery, but he never learned until he went to South Carolina that slavery crushed the white laborer, and that the democratic party in upholding slavery is therefore the enemy of Irishmen, who are a nation of laborers. In the Southern states work is looked upon as dishonorable and workmen as degraded. This is what an Irish stone-cutter learned while cutting stone in South Carolina. We hope the lesson of his experience may reach the ears of his countrymen.—N. Y. Independent.
THE CONSCIOUS MISERY OF INFIDELITY.
An eminent artist, who was an avowed unbeliever, was employed by a gentleman living in the country to paint the portraits of his family. While he was employed in executing his commission, he was an inmate of the family of his employer. That family (we knew it well) was a beautiful specimen of Christian order, culture, and affection. It was a pious home, on which God had liberally shed the blessings of his providence, and they were consecrated and refined by the influences of his grace. Christianity never looks more beautiful than when it is seen in the virtues and the joys of a house whose sphere is all governed and animated by its influence. It was a scene to touch the susceptible heart of the artist. It did affect him profoundly. He saw there a happiness which he had never seen before—an oasis which blooms not in the dreary wilderness of skepticism. Before leaving, he said to his employer, "Sir, I would cheerfully give away all the fame and riches of this world, if I could have your faith!"
An American professor, while pursuing his studies in Germany, was in habits of somewhat intimate intercourse with a renowned scholar, who was a Pantheist. The latter once said to him, "I would give the world, if I had it, to be able to say thou to my God as you do to yours."
Yes, the infidel is sometimes conscious of his own misery, especially when it is brought into bold contrast with the cheerfulness and serenity of true and living Christianity. He then has a vivid sense of the dismal present and yet more dreadful future, which is the portion of that man who lives "without God in the world."
“Without God in the world!” Never was the miserable condition of an unbelieving soul so powerfully painted in so few words. What a dreary chaos must be a world without God! Beginning in chance, existing without control or direction, and ending in—nothing. What must be the condition of a soul which feels itself drifting blindly along in such a godless world, through unknown space and duration! No wonder if such a soul, when it comes in contact with a calm, thoughtful, intelligent, happy believer, should be struck with the hideous contrast of the rayless and hopeless gloom within and around itself.—Sel.
Comforts Grow Between Crosses
Most of our comforts grow up between crosses.
An Irish Estimate of Religion in America.
THE Irish Presbyterian church is evidently not a unit in principles or measures. A Presbyterian pastor in Belfast descents as follows upon religion in America and the speeches of his brethren of the deputation:
"We regret to notice the fulsome manner in which persons from this country have attributed the revival in Ireland to the prayers of American Christians. A movement which is regulated and controlled by revivalists should at all times be regarded with much suspicion; but a revival emanating from America, a country which has done more to foster infidelity than any so-called christian land, must of necessity be pretense. When the state of things in the American Board of Home and Foreign missions is properly understood, and the disgraceful manner in which ministers yield to a vile public opinion is considered, no Christian movement imported from their shores will find acceptance with intelligent men. There is perhaps no chapter in the history of modern persecution more painful to read than that to which Dr. Cheever, one of the boldest and best of all its ministers has been subjected in New York, simply because he alone has had the courage to lift his voice openly against that sum of villany—American Slavery. The determination to crush all ministers who say a word against their national sin, the determination to suffocate and suppress the plain teachings of Scripture, can be persisted in and carried out at the very time these New York Christians are expecting the religious world to hail their revivals! When the time comes in which they shall heartily and earnestly direct the lessons of God's word against their own national iniquity, more and better demonstrations will be given of their real respect for the gospel than any which can be obtained by a technical revival shipped and invoiced to distant kingdoms. Until the wretchedly degraded churches of America do the work of God in their own land, they have no spiritual vitality to communicate to others; their revivals are in the religious world, what their flaunted cries of liberty, intermingled with the groans of the slave, are in the political."
Christian Union
By Christian union is sometimes understood unity of spirit, notwithstanding diversity of opinion and practice on some points. . . . This is the kind of union which, we supposed it was well understood, union meetings were intended to promote. . . . Whether this is the only sense in which the church of Christ is to be one, as some hold, is questionable. We are not satisfied that it is. With all the mitigations effected by that charity which sectarian differences cannot destroy, we see in the divided condition of Christendom the source of too many evils to feel contented with the prospect of its continuance. We cannot believe that when our Saviour prayed for his disciples "that they all may be one," he offered a prayer merely for mutual toleration among a dozen different sects. We are unable to convince ourselves that the glorious end indicated by the apostle, "till we all come into the unity of the faith and of the knowledge of the Son of God" is attained when Christians of several denominations are barely able to be peaceable and neighborly.—Examiner.
THE STANDARD OF COMPARISON.
THERE are many objects of earth which may lawfully receive a portion of our affection. While we tabernacle in the flesh, objects other than spiritual are necessary to our happiness. But the material should always be subordinated to the spiritual. Some seem to think that religion requires us to look with disfavor on all the sources of earthly enjoyment and look to God alone. It is true that we must look to God alone in one sense, but we look to him when we make a right use of earthly sources of joy as bestowed by him. The injunction to set our affection on things above, not on things on the earth, is not to be understood as forbidding us to love anything on the earth. It plainly means that our supreme affection should be set on things above.
Christ has given us a standard by which to decide whether the love we bear to earthly objects is excessive or not. Lovest thou me more than these? By comparing their affections for any earthly object with this standard, men can decide whether that affection is lawful or not.
Men love their earthly possessions. It is lawful for them to do so to a certain degree. They must not love them more than they love Christ. If one is asked, "Do you not love your property more than you love Christ?" he might reply, "certainly not."
"If he were on earth, and required you to give up your house to him, would you do it?"
"Most joyfully."
These answers might all be sincere, and yet the person might after all, love his money more than he loved Christ. If asked, "Do you love your property more than you love Christ's cause?" a prompt negative might not be so easily given. There may be facts which would be in the way of such an answer. There may have been calls which were answered with great reluctance or perhaps not at all. If Christ had really been loved more than money, such unseemly facts would not have formed a portion of that individual's history. In regard to their property their houses, and lands, and comforts, and conveniences, every Christian should remember that Christ asks each one, "Lovest thou me more than these?" Let each one be sure that he can answer, "Yea, Lord."
It is lawful for Christians to love their earthly friends, and very tenderly too, but it is not lawful to love them more than they love Christ. Christian, Christ asks you respecting your friends, "Lovest thou me more than these?" He asks you respecting your children, "Lovest thou me more than these?" Do you answer, "Yea, Lord."
But are there not some things in your conduct with respect to your children inconsistent with that answer? You place them in circumstances favorable in a worldly point of view, but unfavorable so far as Christ's service is concerned. You gave your consent that they should associate with those who are confessedly Christless. If you loved Christ supremely, would not your chief solicitude respecting your children be, that they too should love Christ supremely?
In regard to all objects of affection, Christ asks us, "Livest thou more than these?" Let us remember that our answer will be read in our deeds, not in our words.—Sel.
Fear and Love.
By Mrs. Hutchinson
To excite the fears of children may, at first sight, appear the easiest mode of controlling them; but, in practice, it will be found that an influence which is based on love will ever be more successful than any that can be gained by the use of coercion: and though the latter method has received the sanction of long usage, my experience has convinced me of its utter inefficiency as compared with those milder and more persuasive means which right feeling, when unwarped by custom, will always dictate as at once the most natural and most pleasing foundation on which to rest our influence with our fellow-beings of all ages. This method has also the great additional advantage of calling into exercise, and so strengthening by habitual use, the higher in preference to the lower impulses of heart and mind.—Mrs. Hutchinson on the Early Education of Children.
Worship in Singing.
A GENTLEMAN, who was traveling in Germany, made the inquiry in an important place in which he happened to be on the Sabbath, in which church he would be likely to hear the best music. The answer was: "We do not have any music in church." Somewhat surprised, he asked if no hymns were sung. The person inquired of responded in the affirmative, but seemed to have no idea that this was music; it was a religious exercise into which music came incidently, without doubt, but in such a sorbordinate place as to be hardly regarded for its own sake. This is the proper idea in congregational singing. Music is not the object, but devotion. The exercise must not be regarded as musical, but religious. The most rhetorically elegant prayers are not necessarily the best by any means; but, on the contrary, the rhetoric may become a positive hindrance. So with the singing of hymns; that manner which most effectually engages the hearts of the congregation is best, though it may lack musical elegance.—Sel.
NOT AT LEISURE.
By Ralph Erskine
I have read of one that presented Antipater, king of Macedon, with a book that treated on happiness; he refused it saying, "I am not at leisure."
Many have the book by them, yea, presented to them by Christ that treats of everlasting happiness, but they slight the present; "I am not at leisure," say they.
They have an opportunity of hearing the word opened on week-day, as well as Sabbath-days, but they are not at leisure.
They have means of knowledge, for hearing the same word, but they are not at leisure.
They have many precious seasons of grace, and seasons of prayer, seasons of duty; but they are not at leisure.
They take leisure for their own work, their worldly work, yea, for idle conversation; but they have no leisure for God's work, their soul's work, eternal work!
Reader, have you leisure to be saved? or are you willing to continue in the bustle of the world, neglect salvation and be damned?—Ralph Erskine.
The Christian’s Peace
“I KNOW, with Newton, what the world can do, and what it cannot do,” said Hedley Vicars, a pious English officer, who perished in the war of the Crimea. “It cannot give or take away the peace of God in the soul. It cannot soothe the wounded conscience, or enable us to meet death with comfort. I have tried both services. For twenty years I lived under the yoke of sin. The retrospect of my past life is now miserable to me; yet, before I was taught by the Spirit of God, I thought and called it a life of pleasure. The very name, when applied to sin, now makes my heart to sicken. Even then I could never enjoy reviewing the occupations of a single day; and think you my conscience was quiet? No, no. Bitter experience has taught me that there is no ‘peace for the wicked.’ Blessed be God, now I am pardoned and reconciled through the death of his Son. How happy is the Christian’s life when he has this assurance.”
Hearing and Doing
HEARING AND DOING.—I have read a story of two men, who walking together, found a young tree laden with fruit. They both gathered, and satisfied themselves at present. One of them took all the remaining fruit, and carried it away with him; the orher took the tree, and planted it in his own ground, where it prospered and brought fourth fruit every year; so that though the former had more at present, yet this had some when he had none. They who hear the Word, and have large memories, and nothing else, may carry away most of the Word at present; yet he that (possibly) can remember little, who carried away the tree, plants the Word in his heart, and obeys it in his life, shall have fruit when the other hath none.
Insanity: Religion
INSANITY: RELIGION. Dr. Ray, in the Report of the Butler Hospital for the Insane, says: "I believe,—and it is in some measure the result of considerable observation of various psychological states,—that in this age of fast living, nothing can be relied upon more surely for preserving the healthy balance of the mental faculties, than an earnest, practical conviction of the great truths of Christianity."