[252] Still in the earlier scene, the dedication of the temple, the sacred use of the building makes the act of initiation to be equivalent to consecration. There the connection gives the special association. One of the charms of the Bible is that, like nature, it is full of fresh starts. Inasmuch as a perennial breath of new life plays among the pages of these ancient scriptures, we have only to drink it in to feel what inspiration there is here for every momentous beginning. Just as the fading, dank autumn gives way to the desolation of winter in order that in due time the sleeping seeds and buds may burst out in the birth of spring with the freshness of Eden, God has ordained that the decaying old things of human life shall fall away and be forgotten, while He calls us into the heritage of the new--giving a new covenant, creating a new heart, promising a new heaven and a new earth. The mistake of our torpor and timidity is that we will cling to the rags of the past and only patch them with shreds of the later age, instead of boldly flinging them on to clothe ourselves in the new garment of praise which is to take the place of the old spirit of heaviness. The method in which a new beginning was celebrated by the Jews in relation to their restored walls is illustrative of the spirit in which such an event should always be contemplated. In the first place, as a preparation for the whole of the subsequent ceremonies, the priests and Levites carried out a great work of purification. They began with themselves, because the men who are first in any dealings with religion must be first in purity. Judged by the highest standard, the only real difference of rank in the Church is determined by varying degrees of holiness; merely official distinctions and those that arise from the unequal distribution of gifts cannot affect anybody's position of honour in the sight of God. The functions of the recognised ministry, in particular, demand purity of character for their right discharge. They that bear the vessels of the Lord must be clean. And not only so in general; especially in the matter of purification is it necessary that those who carry out the work should first be pure themselves. What here applied to priests and Levites ceremonially applies in prosaic earnest to all who feel called to purge society in the interest of true morality. Who can bring a clean thing out of an unclean? The leaders of moral reforms must be themselves morally clean. Only regenerate men and women can regenerate society. If the salt has lost its savour it will not arrest corruption in the sacrifice that is salted with it. But the purification does not cease with the leaders. In ceremonial symbolism all the people and even the very walls are also cleansed. This is done in view of the new departure, the fresh beginning. Such an occasion calls for much heart-searching and spiritual cleansing--a truth which must have been