CHAPTER XXVI.

_THE RELIGION OF HISTORY._

NEHEMIAH ix.

After the carnival--Lent. This Catholic procedure was antic.i.p.ated by the Jews in the days of Ezra and Nehemiah. The merry feast of Tabernacles was scarcely over, when, permitting an interval of but a single day, the citizens of Jerusalem plunged into a demonstration of mourning--fasting, sitting in sackcloth, casting dust on their heads, abjuring foreign connections, confessing their own and their fathers'

sins. Although the singular revulsion of feeling may have been quite spontaneous on the part of the people, the violent reaction to which it gave rise was sanctioned by the authorities. In an open-air meeting which lasted for six hours--three of Bible-reading and three of confession and worship--the Levites took the lead, as they had done at the publication of The Law a few weeks earlier. But these very men had rebuked the former outburst of lamentation. Must we suppose that their only objection on that occasion was that the mourning was then untimely, because it was indulged in at a festival, whereas it ought to have been postponed to a fast day? If that were all, we should have to contemplate a miserably artificial condition of affairs. Real emotions refuse to come and go at the bidding of officials pedantically set on regulating their alternate recurrence in accordance with a calendar of the church year. A theatrical representation of feeling may be drilled into some such orderly procession. But true feeling itself is of all things in the universe the most restive under direct orders.

We must look a little deeper. The Levites had given a great spiritual reason for the restraint of grief in their wonderful utterance, "The joy of the Lord is your strength." This n.o.ble thought is not an elixir to be administered or withheld according to the recurrence of ecclesiastical dates. If it is true at all, it is eternally true.

Although the application of it is not always a fact of experience, the reason for the fluctuations in our personal relations to it is not to be looked for in the almanack; it will be found in those dark pa.s.sages of human life which, of their own accord, shut out the sunlight of Divine gladness. There is then no absolute inconsistency in the action of the Levites. And yet perhaps they may have perceived that they had been hasty in their repression of the first outburst of grief; or at all events that they did not then see the whole truth of the matter.

There was some ground for lamentation after all, and though the expression of sorrow at a festival seemed to them untimely, they were bound to admit its fitness a little later. It is to be observed that another subject was now brought under the notice of the people. The contemplation of the revelation of G.o.d's will should not produce grief. But the consideration of man's conduct cannot but lead to that result. At the reading of Divine law the Jews' lamentation was rebuked; at the recital of their own history it was encouraged. Yet even here it was not to be abject and hopeless. The Levites exhorted the people to shake off the lethargy of sorrow, to _stand up_ and bless the Lord their G.o.d. Even in the very act of confessing sin we have a special reason for praising G.o.d, because the consciousness of our guilt in His sight must heighten our appreciation of His marvellous forbearance.

The Jews' confession of sin led up to a prayer which the Septuagint ascribes to Ezra. It does so, however, in a phrase that manifestly breaks the context, and thus betrays its origin in an interpolation.[233]

Nevertheless the tone of the prayer, and even its very language, remind us forcibly of the Great Scribe's outpouring of soul over the mixed marriages of his people recorded in Ezra ix. No one was more fitted to lead the Jews in the later act of devotion, and it is only reasonable to conclude that the work was undertaken by the one man to whose lot it would naturally fall.

[233] LXX. Ezra ix. 6-15.

The prayer is very like some of the historical psalms. By pointing to the variegated picture of the History of Israel, it shows how G.o.d reveals Himself through events. This suggests the probability that the three hours' reading of the fast day had been taken from the historical parts of the Pentateuch. The religious teachers of Israel knew what riches of instruction were buried in the history of their nation, and they had the wisdom to unearth those treasures for the benefit of their own age. It is strange that we English have made so little use of a national history that is not a whit less providential, although it does not glitter with visible miracles. G.o.d has spoken to England as truly through the defeat of the Spanish Armada, the Puritan Wars, and the Revolution, as ever He spoke to Israel by means of the Exodus, the Captivity, and the Return.

The arrangement and method of the prayer lend themselves to a singularly forcible presentation of its main topics, with heightening effect as it proceeds in a recapitulation of great historical landmarks. It opens with an outburst of praise to G.o.d. In saying that Jehovah is G.o.d alone, it makes more than a cold p.r.o.nouncement of Jewish monotheism; it confesses the practical supremacy of G.o.d over His universe, and therefore over His people and their enemies. G.o.d is adored as the Creator of heaven; and, perhaps with an allusion to the prevalent Gentile t.i.tle "G.o.d of heaven," as even the Maker of the heaven of heavens, of that higher heaven of which the starry firmament is but the gold-sprinkled floor. There, in those far-off, unseen heights, He is adored. But earth and sea, with all that inhabit them, are also G.o.d's works. From the highest to the lowest, over great and small, He reigns supreme. This glowing expression of adoration const.i.tutes a suitable exordium. It is right and fitting that we should approach G.o.d in the att.i.tude of pure worship, for the moment entirely losing ourselves in the contemplation of Him. This is the loftiest act of prayer, far above the selfish shriek for help in dire distress to which unspiritual men confine their utterance before G.o.d.

It is also the most enlightening preparation for those lower forms of devotion that cannot be neglected so long as we are engaged on earth with our personal needs and sins, because it is necessary for us first of all to know what G.o.d is, and to be able to contemplate the thought of His being and nature, if we would understand the course of His action among men, or see our sins in the only true light--the light of His countenance. We can best trace the course of low-lying valleys from a mountain height. The primary act of adoration illumines and directs the thanksgiving, confession, and pet.i.tion that follow. He who has once seen G.o.d knows how to look at the world and his own heart, without being misled by earthly glamour or personal prejudice.

In tracking the course of revelation through history, the author of the prayer follows two threads. First one and then the other is uppermost, but it is the interweaving of them that gives the definite pattern of the whole picture. These are G.o.d's grace and man's sin. The method of the prayer is to bring them into view alternately, as they are ill.u.s.trated in the History of Israel. The result is like a drama of several acts, and three scenes in each act. Although we see progress and a continuous heightening of effect, there is a startling resemblance between the successive acts, and the relative characters of the scenes remain the same throughout. In the _first_ scene we always behold the free and generous favour of G.o.d offered to the people He condescends to bless, altogether apart from any merits or claims on their part. In the _second_ we are forced to look at the ugly picture of Israel's ingrat.i.tude and rebellion. But this is invariably followed by a _third_ scene, which depicts the wonderful patience and long-suffering of G.o.d, and His active aid in delivering His guilty people from the troubles they have brought on their own heads by their sins, whenever they turn to Him in penitence.

The recital opens where the Jews delighted to trace their origin, in Ur of the Chaldees. These returned exiles from Babylon are reminded that at the very dawn of their ancestral history the same district was the starting-point. The guiding hand of G.o.d was seen in bringing up the Father of the Nation in that far-off tribal migration from Chaldaea to Canaan. At first the Divine action did not need to exhibit all the traits of grace and power that were seen later, because Abraham was not a captive. Then, too, there was no rebellion, for Abraham was faithful. Thus the first scene opens with the mild radiance of early morning. As yet there is nothing tragic on either side. The chief characteristic of this scene is its promise, and the author of the prayer antic.i.p.ates some of the later scenes by interjecting a grateful recognition of the faithfulness of G.o.d in keeping His word. "For Thou art righteous," he says.[234] This truth is the keynote to the prayer.

The thought of it is always present as an undertone, and it emerges clearly again towards the conclusion, where, however, it wears a very different garb. There we see how in view of man's sin G.o.d's righteousness inflicts chastis.e.m.e.nt. But the intention of the author is to show that throughout all the vicissitudes of history G.o.d holds on to His straight line of righteousness, unwavering. It is just because He does not change that His action must be modified in order to adjust itself to the shifting behaviour of men and women. It is the very immutability of G.o.d that requires Him to show Himself froward with the froward, although He is merciful with the merciful.

[234] Neh. ix. 8.

The chief events of the Exodus are next briefly recapitulated, in order to enlarge the picture of G.o.d's early goodness to Israel. Here we may discern more than promise; the fulfilment now begins. Here, too, G.o.d is seen in that specific activity of deliverance which comes more and more to the front as the history proceeds. While the calamities of the people grow worse and worse, G.o.d reveals Himself with ever-increasing force as the Redeemer of Israel. The plagues of Egypt, the pa.s.sage of the Red Sea, the drowning of the Egyptians, the cloud-pillar by day and the pillar of fire by night, the descent on Sinai for the giving of The Law--in which connection the one law of the Sabbath is singled out, a point to be noted in view of the great prominence given to it later on--the manna, and the water from the rock, are all signs and proofs of G.o.d's exceeding kindness towards His people.

But now we are directed to a very different scene. In spite of all this never-ceasing, this ever-acc.u.mulating goodness of G.o.d, the infatuated people rebel, appoint a captain to take them back to Egypt, and relapse into idolatry. This is the human side of the history, shown up in its deep blackness against the luminous splendour of the heavenly background.

Then comes the marvellous third scene, the scene that should melt the hardest heart. G.o.d does not cast off His people. The privileges enumerated before are carefully repeated, to show that G.o.d has not withdrawn them. Still the cloud-pillar guides by day and the fire-pillar by night. Still the manna and the water are supplied. But this is not all. Between these two pairs of favours a new one is now inserted. G.o.d gives His "good Spirit" to instruct the people. The author does not seem to be referring to any one specific event, as that of the Spirit falling on the elders, or the incident of the unauthorised prophet, or the bestowal of the Spirit on the artists of the tabernacle. We should rather conclude from the generality of his terms that he is thinking of the gift of the Spirit in each of these cases, and also in every other way in which the Divine Presence was felt in the hearts of the people. p.r.o.ne to wander, they needed and they received this inward monitor. Thus G.o.d showed His great forbearance, by even extending His grace and giving more help because the need was greater.

From this picture of the wilderness life we are led on to the conquest of the Promised Land. The Israelites overthrow the kings east of the Jordan, and take possession of their territories. Growing in numbers, after a time they are enough to cross the Jordan, seize the land of Canaan, and subdue the aboriginal inhabitants. Then we see them settling down in their new home and inheriting the products of the labours of their more civilised predecessors. All this is a further proof of the favour of G.o.d. Yet again the dreadful scene of ingrat.i.tude is repeated, and that in an aggravated form. A wild fury of rebellion takes hold of the wicked people. They rise up against their G.o.d, fling His Torah behind their backs, murder the prophets He sends to warn them, and sink down into the greatest wickedness. The head and front of their offence is the rejection of the sacred Torah.

The word Torah--law or instruction--must here be taken in its widest sense to comprehend both the utterances of the prophets and the tradition of the priests, although it is represented to the contemporaries of Ezra by its crown and completion, the Pentateuch. In this second act of heightened energy on both sides, while the characters of the actors are developing with stronger features, we have a third scene--forgiveness and deliverance from G.o.d.

Then the action moves more rapidly. It becomes almost confused. In general terms, with a few swift strokes, the author sketches a succession of similar movements--indeed he does little more than hint at them. We cannot see how often the threefold process was repeated; only we perceive that it always recurred in the same form. Yet the very monotony deepens the impression of the whole drama--so madly persistent was the backsliding habit of Israel, so grandly continuous was the patient long-suffering of G.o.d. We lose all count of the alternating scenes of light and darkness as we look at them down the long vista of the ages. And yet it is not necessary that we should a.s.sort them. The perspective may escape us; all the more must we feel the force of the process which is characterised by so powerful a unity of movement.

Coming nearer to his own time, the author of the prayer expands into detail again. While the kingdom lasted G.o.d did not cease to plead with his people. They disregarded His voice, but His Spirit was in the prophets, and the long line of heavenly messengers was a living testimony to the Divine forbearance. Heedless of this greatest and best means of bringing them back to their forsaken allegiance, the Jews were at length given over to the heathen. Yet that tremendous calamity was not without its mitigations. They were not utterly consumed. Even now G.o.d did not forsake them. He followed them into their captivity. This was apparent in the continuous advent of prophets--such as the Second Isaiah and Ezekiel--who appeared and delivered their oracles in the land of exile; it was most gloriously manifest in the return under Cyrus. Such long-continued goodness, beyond the utmost excess of the nation's sin, surpa.s.sed all that could have been hoped for. It went beyond the promises of G.o.d; it could not be wholly comprehended in His faithfulness. Therefore another Divine attribute is now revealed. At first the prayer made mention of G.o.d's righteousness, which was seen in the gift of Canaan as a fulfilment of the promise to Abraham, so that the author remarked, in regard to the performance of the Divine word, "for Thou art righteous." But now he reflects on the greater kindness, the uncovenanted kindness of the Exile and the Return; "for Thou art a gracious and merciful G.o.d."[235]

We can only account for such extended goodness by ascribing it to the infinite love of G.o.d.

[235] Neh. ix. 31.

Having thus brought his review down to his own day, in the concluding pa.s.sage of the prayer the author appeals to G.o.d with reference to the present troubles of His people. In doing so he first returns to his contemplation of the nature of G.o.d. Three Divine characteristics rise up before him,--first, _majesty_ ("the great, the mighty, the terrible G.o.d"); second, _fidelity_ (keeping "covenant"); third, _compa.s.sion_ (keeping "mercy").[236] On this threefold plea he beseeches G.o.d that all the national trouble which has been endured since the first a.s.syrian invasion may not "seem little" to Him. The greatness of G.o.d might appear to induce disregard of the troubles of His poor human children, and yet it would really lead to the opposite result. It is only the limited faculty that cannot stoop to small things because its attention is confined to large affairs. Infinity reaches to the infinitely little as readily as to the infinitely great. With the appeal for compa.s.sion goes a confession of sin, which is national rather than personal. All sections of the community on which the calamities have fallen--with the significant exception of the prophets who had possessed G.o.d's Spirit, and who had been so grievously persecuted by their fellow-countrymen--all are united in a common guilt. The solidarity of the Jewish race is here apparent. We saw in the earlier case of the sin-offering that the religion of Israel was national rather than personal. The punishment of the captivity was a national discipline; now the confession is for national sin. And yet the sin is confessed distributively, with regard to the several sections of society. We cannot feel our national sin in the bulk. It must be brought home to us in our several walks of life.

[236] Neh. ix. 32.

After this confession the prayer deplores the present state of the Jews. No reference is now made to the temporary annoyance occasioned by the attacks of the Samaritans. The building of the walls has put an end to that nuisance. But the permanent evil is more deeply rooted.

The Jews are mournfully conscious of their subject state beneath the Persian yoke. They have returned to their city; but they are no more free men than they were in Babylon. Like the _fellaheen_ of Syria to-day, they have to pay heavy tribute, which takes the best of the produce of their labour. They are subject to the conscription, having to serve in the armies of the Great King--Herodotus tells us that there were "Syrians of Palestine" in the army of Xerxes.[237] Their cattle are seized by the officers of the government, arbitrarily, "at their pleasure." Did Nehemiah know of this complaint? If so, might there not be some ground for the suspicion of the informers after all?

Was that suspicion one reason for his recall to Susa? We cannot answer these questions. As to the prayer, this leaves the whole case with G.o.d. It would have been dangerous to have said more in the hearing of the spies who haunted the streets of Jerusalem. And it was needless.

It is not the business of prayer to try to move the hand of G.o.d. It is enough that we lay bare our state before Him, trusting His wisdom as well as His grace--not dictating to G.o.d, but confiding in Him.

[237] Herodotus, vii. 89.

CHAPTER XXVII.

_THE COVENANT._

NEHEMIAH x.

The tenth chapter of "Nehemiah" introduces us to one of the most vital crises in the History of Israel. It shows us how the secret cult of the priests of Jehovah became a popular religion. The process was brought to a focus in the public reading of The Law; it was completed in the acceptance of The Law which the sealing of the covenant ratified. This event may be compared with the earlier scene, when the law-book discovered in the temple by Hilkiah was accepted and enforced by Josiah. Undoubtedly that book is included in Ezra's complete edition of The Law. Generations before Ezra, then, though nothing more than Deuteronomy may have been forthcoming, that vital section of The Law, containing as it did the essential principles of Judaism, was adopted. But how was this result brought about? Not by the intelligent conviction, nor by the voluntary action of the nation. It was the work of a king, who thought to drive his ideas into his subjects. No doubt Josiah acted in a spirit of genuine loyalty to Jehovah; and yet the method he followed could not lead to success. The transient character of his spasmodic attempt to save his people at the eleventh hour, followed by the total collapse of the fabric he had built up, shows how insecure a foundation he had obtained. It was a royal reformation, not a revival of religion on the part of the nation. We have an instance of a similar course of action in the English reformation under Edward VI., which was swept away in a moment when his Catholic sister succeeded to the throne, because it was a movement originating in the court and not supported by the country, as was that under Elizabeth when Mary had opened the eye of the English nation to the character of Romanism.

But now a very different scene presents itself to our notice. The sealing of the covenant signifies the voluntary acceptance of The Law by the people of Israel, and their solemn promise to submit to its yoke. There are two sides to this covenant arrangement. The first is seen in the conduct of the people in entering into the covenant. This is absolutely an act of free will on their part. We have seen that Ezra never attempted to force The Law upon his fellow-countrymen--that he was slow in producing it; that when he read it he only did so at the urgent request of the people; and that even after this he went no further, but left it with the audience for them to do with it as they thought fit. It came with the authority of the will of G.o.d, which to religious men is the highest authority; but it was not backed by the secular arm, even though Ezra possessed a _firman_ from the Persian court which would have justified him in calling in the aid of the civil government. Now the acceptance of The Law is to be in the same spirit of freedom. Of course somebody must have started the idea of forming a covenant. Possibly it was Nehemiah who did so. Still this was when the people were ripe for entering into it, and the whole process was voluntary on their part. The only religion that can be real to us is that which we believe in with personal faith and surrender ourselves to with willing obedience. Even when the law is recorded on parchment, it must also be written on the fleshy table of the heart if it is to be effective.

But there is another side to the covenant-sealing. The very existence of a covenant is significant. The word "covenant" suggests an agreement between two parties, a mutual arrangement to which each is pledged. So profound was the conviction of Israel that in coming to an agreement with G.o.d it was not possible for man to bargain with his Maker on equal terms, that in translating the Hebrew name for covenant into Greek the writers of the Septuagint did not use the term that elsewhere stands for an agreement among equals (s??????), but employed one indicative of an arrangement made by one party to the transaction and submitted to the other (d?a????d?a????). The covenant, then, is a Divine disposition, a Divine ordinance. Even when, as in the present instance, it is formally made by men, this is still on lines laid down by G.o.d; the covenanting is a voluntary act of adhesion to a law which comes from G.o.d. Therefore the terms of the covenant are fixed, and not to be discussed by the signatories. This is of the very essence of Judaism as a religion of Divine law. Then though the sealing is voluntary, it entails a great obligation; henceforth the covenant people are bound by the covenant which they have deliberately entered into. This, too, is a characteristic of the religion of law. It is a bondage, though a bondage willingly submitted to by those who stoop to its yoke. To St. Paul it became a crushing slavery. But the burden was not felt at first, simply because neither the range of The Law, nor the searching force of its requirements, nor the weakness of men to keep their vows, was yet perceived by the sanguine Jews who so unhesitatingly surrendered to it. As we look back to their position from the vantage ground of Christian liberty, we are astounded at the Jewish love of law, and we rejoice in our freedom from its irksome restraints. And yet the Christian is not an antinomian; he is not a sort of free lance, sworn to no obedience. He too has his obligation. He is bound to a lofty service--not to a law, indeed, but to a personal Master; not in the servitude of the letter, but, though with the freedom of the spirit, really with far higher obligations of love and fidelity than were ever recognised by the most rigorous covenant-keeping Jews. Thus he has a new covenant, sealed in the blood of his Saviour; and his communion with his Lord implies a sacramental vow of loyalty. The Christian covenant, however, is not visibly exhibited, because a formal pledge is scarcely in accordance with the spirit of the gospel. We find it better to take a more self-distrustful course, one marked by greater dependence of faith on the preserving grace of G.o.d, by turning our vows into prayers. While the Jews "entered into a curse and into an oath" to keep the law, we shrink from anything so terrible; yet our duty is not the less because we limit our professions of it.

The Jews were prepared for their covenant by two essential preliminaries. The first was knowledge. The reading of The Law preceded the covenant, which was entered into intelligently. There is no idea of what is called "implicit faith." The whole situation is clearly surveyed, and The Law is adopted with a consciousness of what it means as far as the understanding of its requirements by the people will yet penetrate into its signification. It is necessary to count the cost before entering on a course of religious service. With a view to this our Lord spoke of the "narrow way" and the "cross," much to the disappointment of His more sanguine disciples, but as a real security for genuine loyalty. With religion, of all things, it is foolish to take a leap in the dark. Judaism and Christianity absolutely contradict the idea that "Ignorance is the mother of devotion."

The second preparation consisted in the moral effect on the Jews of the review of their history in the light of religion, and their consequent confession of sin and acknowledgment of G.o.d's goodness.

Here was the justification for the written law. The old methods had failed. The people had not kept the desultory _Torah_ of the prophets.

They needed a more formal system of discipline. Here too were the motives for adopting the covenant. Penitence for the nation's miserable past prompted the desire for a better future, and grat.i.tude for the overwhelming goodness of G.o.d roused an enthusiasm of devotion.

Nothing urges us to surrender ourselves to G.o.d so much as these two motives--our repentance and His goodness. They are the two powerful magnets that draw souls to Christ.

The chronicler--always delighting in any opportunity to insert his lists of names--records the names of the signatories of the covenant.

The seals of these men were of importance so long as the original doc.u.ment to which they were affixed was preserved, and so long as any recognised descendants of the families they represented were living.

To us they are of interest because they indicate the orderly arrangement of the nation and the thoroughness of procedure in the ratification of the covenant. Nehemiah, who is again called by his Persian t.i.tle Tirshatha, appears first. This fact is to be noted as a sign that as yet even in a religious doc.u.ment the civil ruler takes precedence of the hierarchy. At present it is allowed for a layman to head the list of leading Israelites. We might have looked for Ezra's name in the first place, for he it was who had taken the lead in the introduction of The Law, while Nehemiah had retreated into the background during the whole month's proceedings. But the name of Ezra does not appear anywhere on the doc.u.ment. The probable explanation of its absence is that only heads of houses affixed their seals, and that Ezra was not accounted one of them. Nehemiah's position in the doc.u.ment is official. The next name, Zedekiah, possibly stands for Zadok the Scribe mentioned later,[238] who may have been the writer of the doc.u.ment, or perhaps Nehemiah's secretary. Then come the priests.

It was not the business of these men to a.s.sist in the reading of The Law. While the Levites acted as scribes and instructors of the people, the priests were chiefly occupied with the temple ritual and the performance of the other ceremonies of religion. The Levites were teachers of The Law; the priests were its administrators. In the question of the execution of The Law, therefore, the priests have a prominent place, and after remaining in obscurity during the previous engagements, they naturally come to the front when the national acceptance of the Pentateuch is being confirmed. The hierarchy is so far established that, though the priests follow the lay ruler of Jerusalem, they precede the general body of citizens, and even the n.o.bility. No doubt many of the higher families were in the line of the priesthood. But this was not the case with all of them, and therefore we must see here a distinct clerical precedence over all but the very highest rank.

[238] Neh. xiii. 13.

Most of the names in this list of priests occur again in a list of those who came up with Zerubbabel and Jeshua,[239] from which fact we must infer that they represent families, not individuals. But some of the names in the other list are missing here. A most significant omission is that of the high-priest. Are we merely to suppose that some names have dropped out in course of transcription? Or was the high-priest, with some of his brethren, unwilling to sign the covenant? We have had earlier signs that the high-priest did not enjoy the full confidence of Ezra.[240] The heads of the hierarchy may have resented the popularising of The Law. Since formerly, while the people were often favoured with the moral Torah of the prophets, the ceremonial Torah of the priests was kept among the _arcana_ of the initiated, the change may not have been pleasing to its old custodians. Then these conservatives may not have approved of Ezra's latest recension of The Law. A much more serious difficulty lay with those priests who had contracted foreign marriages, and who had favoured the policy of alliance with neighbouring peoples which Ezra had so fiercely opposed. Old animosities from this source were still smouldering in the bosoms of some of the priests. But apart from any specific grounds of disaffection, it is clear that there never was much sympathy between the scribes and the priests. Putting all these considerations together, it is scarcely too much to conjecture that the absentees were designedly holding back when the covenant was signed. The only wonder is that the disaffected minority was so small.

[239] Neh. xii. 1-7.

[240] _E.g._, Ezra viii. 33; where the high-priest is pa.s.sed over in silence.

According to the new order advised by Ezekiel and now established, the Levites take the second place and come after the priests, as a separate and inferior order of clergy. Yet the hierarchy is so far honoured that even the lowest of the clergy precede the general body of the laity. We come down to the porters, the choristers, and the temple-helots before we hear of the ma.s.s of the people. When this lay element is reached, the whole of it is included. Men, women, and children are all represented in the covenant. The Law had been read to all cla.s.ses, and now it is accepted by all cla.s.ses. Thus again the rights and duties of women and children in religion are recognised, and the thoroughly domestic character of Judaism is provided for.

There is a solidity in the compact. A common obligation draws all who are included in it together. The population generally follows the example of the leaders. "They clave to their brethren, their n.o.bles,"[241] says the chronicler. The most effective unifying influence is a common enthusiasm in a great cause. The unity of Christendom will only be restored when the pa.s.sion of loyalty to Christ is supreme in every Christian, and when every Christian acknowledges that this is the case with all his brother-Christians.