We have promised to gather the circ.u.mstances and meaning of these prophecies round three representative texts. These are--

1. _Ah! the booming of the peoples, the mult.i.tudes, like the booming of the seas they boom; and the rushing of the nations, like the rushing of mighty waters they rush; nations, like the rushing of many waters they rush. But He rebuketh it, and it fleeth afar off, and is chased like the chaff on the mountains before the wind and like whirling dust before the whirlwind_ (xvii. 12, 13).

2. _What then shall one answer the messengers of a nation? That Jehovah hath founded Zion, and in her shall find refuge the afflicted of His people_ (xiv. 32).

3. _In that day shall Israel be a third to Egypt and to a.s.syria, a blessing in the midst of the earth, for that Jehovah of hosts hath blessed them, saying, Blessed be My people Egypt, and the work of My hands a.s.syria, and Mine inheritance Israel_ (xix. 24, 25).

1. The first of these texts shows all the prophet's prospect filled with storm, the second of them the solitary rock and lighthouse in the midst of the storm: Zion, his own watchtower and his people's refuge; while the third of them, looking far into the future, tells us, as it were, of the firm continent which shall rise out of the waters--Israel no longer a solitary lighthouse, _but in that day shall Israel be a third to Egypt and to a.s.syria, a blessing in the midst of the earth_. These three texts give us a summary of the meaning of all Isaiah's obscure prophecies to the foreign nations--a stormy ocean, a solitary rock in the midst of it, and the new continent that shall rise out of the waters about the rock.

The restlessness of Western Asia beneath the a.s.syrian rule (from 719, when Sargon's victory at Rafia extended that rule to the borders of Egypt) found vent, as we saw (p. 198), in two great Explosions, for both of which the mine was laid by Egyptian intrigue. The first Explosion happened in 711, and was confined to Ashdod. The second took place on Sargon's death in 705, and was universal. Till Sennacherib marched south on Palestine in 701, there were all over Western Asia hurryings to and fro, consultations and intrigues, emba.s.sies and engineerings from Babylon to Meroe in far Ethiopia, and from the tents of Kedar to the cities of the Philistines. For these Jerusalem the one inviolate capital from the Euphrates to the river of Egypt, was the natural centre. And the one far-seeing, steady-hearted man in Jerusalem was Isaiah. We have already seen that there was enough within the city to occupy Isaiah's attention, especially from 705 onward; but for Isaiah the walls of Jerusalem, dear as they were and thronged with duty, neither limited his sympathies nor marked the scope of the gospel he had to preach.

Jerusalem is simply his watchtower. His field--and this is the peculiar glory of the prophet's later life--his field is the world.

How well fitted Jerusalem then was to be the world's watchtower, the traveller may see to this day. The city lies upon the great central ridge of Palestine, at an elevation of two thousand five hundred feet above the level of the sea. If you ascend the hill behind the city, you stand upon one of the great view-points of the earth. It is a forepost of Asia. To the east rise the red hills of Moab and the uplands of Gilead and Bashan, on to which wandering tribes of the Arabian deserts beyond still push their foremost camps. Just beyond the horizon lie the immemorial paths from Northern Syria into Arabia. Within a few hours'

walk along the same central ridge, and still within the territory of Judah, you may see to the north, over a wilderness of blue hills, Hermon's snowy crest; you know that Damascus is lying just beyond, and that through it and round the base of Hermon swings one of the longest of the old world's highways--the main caravan road from the Euphrates to the Nile. Stand at gaze for a little, while down that road there sweep into your mind thoughts of the great empire, whose troops and commerce it used to carry. Then, bearing these thoughts with you, follow the line of the road across the hills to the western coastland, and so out upon the great Egyptian desert, where you may wait till it has brought you imagination of the southern empire to which it travels.

Then, lifting your eyes a little further, let them sweep back again from south to north, and you have the whole of the west, the new world, open to you, across the fringe of yellow haze that marks the sands of the Mediterranean. It is even now one of the most comprehensive prospects in the world. But in Isaiah's day, when the world was smaller, the high places of Judah either revealed or suggested the whole of it.

But Isaiah was more than a spectator of this vast theatre. He was an actor upon it. The court of Judah, of which during Hezekiah's reign he was the most prominent member, stood in more or less close connection with the courts of all the kingdoms of Western Asia; and in those days when the nations were busy with intrigue against their common enemy this little highland town and fortress became a gathering place of peoples.

From Babylon, from far-off Ethiopia, from Edom, from Philistia, and no doubt from many other places also, emba.s.sies came to King Hezekiah, or to inquire of his prophet. The appearance of some of them lives for us still in Isaiah's descriptions: _tall and shiny_ figures of Ethiopians (xviii. 2), with whom we are able to identify the lithe, silky-skinned, shining-black bodies of the present tribes of the Upper Nile. Now the prophet must have talked much with these strangers, for he displays a knowledge of their several countries and ways of life that is full and accurate. The agricultural conditions of Egypt; her social ranks and her industries (xix.); the harbours and markets of Tyre (xxiii.); the caravans of the Arab nomads as in times of war they shun the open desert and seek the thickets (xxi. 14)--Isaiah paints these for us with a vivid realism. We see how this statesman of the least of States, this prophet of a religion which was confessed over only a few square miles, was aware of the wide world, and how he loved the life that filled it. They are no mere geographical terms with which Isaiah thickly studs these prophecies. He looks out upon, and paints for us, lands and cities surging with men--their trades, their castes, their religions, their besetting tempers and sins, their social structures and national policies, all quick and bending to the breeze and the shadow of the coming storm from the north.

We have said that in nothing is the regal power of our prophet's style so manifest as in the vast horizons, which, by the use of a few words, he calls up before us. Some of the finest of these revelations are made in this part of his book, so obscure and unknown to most. Who can ever forget those descriptions of Ethiopia in the eighteenth chapter?--"_Ah!

the land of the rustling of wings, which borders on the rivers of Cush, which sendeth heralds on the sea, and in vessels of reed on the face of the waters! Travel, fleet messengers, to a people lithe and shining, to a nation feared from ever it began to be, a people strong, strong and trampling, whose land the rivers divide_; or of Tyre in chapter xxiii.?--"_And on great waters the seed of Shihor, the harvest of the Nile, was her revenue; and she was the mart of nations._ What expanses of sea! what fleets of ships! what floating loads of grain! what concourse of merchants moving on stately wharves beneath high warehouses!

Yet these are only segments of horizons, and perhaps the prophet reaches the height of his power of expression in the first of the three texts, which we have given as representative of his prophecies on foreign nations (p. 278). Here three or four lines of marvellous sound repeat the effect of the rage of the restless world as it rises, storms and breaks upon the steadfast will of G.o.d. The phonetics of the pa.s.sage are wonderful. The general impression is that of a stormy ocean booming in to the sh.o.r.e and then crashing itself out into one long hiss of spray and foam upon its barriers. The details are noteworthy. In ver. 12 we have thirteen heavy M-sounds, besides two heavy B's, to five N's, five H's, and four sibilants. But in ver. 13 the sibilants predominate; and before the sharp rebuke of the Lord the great, booming sound of ver. 12 scatters out into a long _yish-sh[=a] 'oon_. The occasional use of a prolonged vowel amid so many hurrying consonants produces exactly the effect now of the lift of a storm swell out at sea and now of the pause of a great wave before it crashes on the sh.o.r.e. "_Ah, the booming of the peoples, the mult.i.tudes, like the booming of the seas they boom; and the rushing of the nations, like the rushing of the mighty waters they rush: nations, like the rushing of many waters they rush. But He checketh it_--a short, sharp word with a choke and a snort in it--_and it fleeth far away, and is chased like chaff on mountains before wind, and like swirling dust before a whirlwind_."

So did the rage of the world sound to Isaiah as it crashed into pieces upon the steadfast providence of G.o.d. To those who can feel the force of such language nothing need be added upon the prophet's view of the politics of the outside world these twenty years, whether portions of it threatened Judah in their own strength, or the whole power of storm that was in it rose with the a.s.syrian, as in all his flood he rushed upon Zion in the year 701.

2. But amid this storm Zion stands immovable. It is upon Zion that the storm crashes itself into impotence. This becomes explicit in the second of our representative texts: _What then shall one answer the messengers of a nation? That Jehovah hath founded Zion, and in her shall find a refuge the afflicted of His people_ (xiv. 32). This oracle was drawn from Isaiah by an emba.s.sy of the Philistines. Stricken with panic at the a.s.syrian advance, they had sent messengers to Jerusalem, as other tribes did, with questions and proposals of defences, escapes and alliances.

They got their answer. Alliances are useless. Everything human is going down. Here, here alone, is safety, because the LORD hath decreed it.

With what light and peace do Isaiah's words break out across that unquiet, hungry sea! How they tell the world for the first time, and have been telling it ever since, that, apart from all the struggle and strife of history, there is a refuge and security of men, which G.o.d Himself has a.s.sured. The troubled surface of life, nations heaving uneasily, kings of a.s.syria and their armies carrying the world before them--these are not all. The world and her powers are not all. Religion, in the very teeth of life, builds her refuge for the afflicted.

The world seems wholly divided between force and fear. Isaiah says, It is not true. Faith has her abiding citadel in the midst, a house of G.o.d, which neither force can harm nor fear enter.

This then was Isaiah's Interim-Answer to the Nations--Zion at least is secure for the people of Jehovah.

3. Isaiah could not remain content, however, with so narrow an interim-answer: Zion at least is secure, whatever happens to the rest of you. The world was there, and had to be dealt with and accounted for--had even to be saved. As we have already seen, this was the problem of Isaiah's generation; and to have shirked it would have meant the failure of his faith to rank as universal.

Isaiah did not shirk it. He said boldly to his people, and to the nations: "The faith we have covers this vaster life. Jehovah is not only G.o.d of Israel. He rules the world." These prophecies to the foreign nations are full of revelations of the sovereignty and providence of G.o.d. The a.s.syrian may seem to be growing in glory; but Jehovah is watching from the heavens, till he be ripe for cutting down (xviii. 4).

Egypt's statesmen may be perverse and wilful; but Jehovah of hosts swingeth His hand against the land: _they shall tremble and shudder_ (xix. 16). Egypt shall obey His purposes (17). Confusion may reign for a time, but a signal and a centre shall be lifted up, and the world gather itself in order round the revealed will of G.o.d. The audacity of such a claim for his G.o.d becomes more striking when we remember that Isaiah's faith was not the faith of a majestic or a conquering people. When he made his claim, Judah was still tributary to a.s.syria, a petty highland princ.i.p.ality, that could not hope to stand by material means against the forces which had thrown down her more powerful neighbours. It was no experience of success, no mere instinct of being on the side of fate, which led Isaiah so resolutely to p.r.o.nounce that not only should his people be secure, but that his G.o.d would vindicate His purposes upon empires like Egypt and a.s.syria. It was simply his sense that Jehovah was exalted in righteousness. Therefore, while inside Judah only the remnant that took the side of righteousness would be saved, outside Judah wherever there was unrighteousness, it would be rebuked, and wherever righteousness, it would be vindicated. This is the supremacy which Isaiah proclaimed for Jehovah over the whole world.

How spiritual this faith of Isaiah was, is seen from the next step the prophet took. Looking out on the troubled world, he did not merely a.s.sert that his G.o.d ruled it, but he emphatically said, what was a far more difficult thing to say, that it would all be consciously and willingly G.o.d's. G.o.d rules this, not to restrain it only, but to make it His own. The knowledge of Him, which is to-day our privilege, shall be to-morrow the blessing of the whole world.

When we point to the Jewish desire, so often expressed in the Old Testament, of making the whole world subject to Jehovah, we are told that it is simply a proof of religious ambition and jealousy. We are told that this wish to convert the world no more stamps the Jewish religion as being a universal, and therefore presumably a Divine, religion than the Mohammedans' zeal to force their tenets on men at the point of the sword is a proof of the truth of Islam.

Now we need not be concerned to defend the Jewish religion in its every particular, even as propounded by an Isaiah. It is an article of the Christian creed that Judaism was a minor and imperfect dispensation, where truth was only half revealed and virtue half developed. But at least let us do the Jewish religion justice; and we shall never do it justice till we pay attention to what its greatest prophets thought of the outside world, how they sympathized with this, and _in what way_ they proposed to make it subject to their own faith.

_Firstly_ then, there is something in the very manner of Isaiah's treatment of foreign nations, which causes the old charges of religious exclusiveness to sink in our throats. Isaiah treats these foreigners at least as men. Take his prophecies on Egypt or on Tyre or on Babylon--nations which were the hereditary enemies of his nation--and you find him speaking of their natural misfortunes, their social decays, their national follies and disasters, with the same pity and with the same purely moral considerations, with which he has treated his own land. When news of those far-away sorrows comes to Jerusalem, it moves this large-hearted prophet to mourning and tears. He breathes out to distant lands elegies as beautiful as he has poured upon Jerusalem. He shows as intelligent an interest in their social evolutions as he does in those of the Jewish State. He gives a picture of the industry and politics of Egypt as careful as his pictures of the fashions and statecraft of Judah. In short, as you read his prophecies upon foreign nations, you perceive that before the eyes of this man humanity, broken and scattered in his days as it was, rose up one great whole, every part of which was subject to the same laws of righteousness, and deserved from the prophet of G.o.d the same love and pity. To some few tribes he says decisively that they shall certainly be wiped out, but even them he does not address in contempt or in hatred. The large empire of Egypt, the great commercial power of Tyre, he speaks of in language of respect and admiration; but that does not prevent him from putting the plain issue to them which he put to his own countrymen: If you are unrighteous, intemperate, impure--lying diplomats and dishonest rulers, you shall certainly perish before a.s.syria. If you are righteous, temperate, pure, if you do trust in truth and G.o.d, nothing can move you.

But, _secondly_, he, who thus treated all nations with the same strict measures of justice and the same fulness of pity with which he treated his own, was surely not far from extending to the world the religious privileges, which he has so frequently identified with Jerusalem. In his old age, at least Isaiah looked forward to the time when the particular religious opportunities of the Jew should be the inheritance of humanity. For their old oppressor Egypt, for their new enemy a.s.syria, he antic.i.p.ates the same experience and education, which has made Israel the firstborn of G.o.d. Speaking to Egypt, Isaiah concludes a missionary sermon, fit to take its place beside that which Paul uttered on the Areopagus to the younger Greek civilisation, with the words, _In that day shall Israel be a third to Egypt and to a.s.syria, a blessing in the midst of the earth, for that Jehovah of hosts hath blessed them, saying, Blessed be Egypt My people, and a.s.syria the work of My hands and Israel Mine inheritance_.

CHAPTER XVIII.

_TYRE; OR, THE MERCENARY SPIRIT._

ISAIAH xxiii. (702 B.C.).

The task, which was laid upon the religion of Israel while Isaiah was its prophet, was the task, as we have often told ourselves, of facing the world's forces, and of explaining how they were to be led captive and contributory to the religion of the true G.o.d. And we have already seen Isaiah accounting for the largest of these forces: the a.s.syrian.

But besides a.s.syria, that military empire, there was another power in the world, also novel to Israel's experience and also in Isaiah's day grown large enough to demand from Israel's faith explanation and criticism. This was Commerce, represented by the Phnicians, with their chief seats at Tyre and Sidon, and their colonies across the seas.

Not even Egypt exercised such influence on Isaiah's generation as Phnicia did; and Phnician influence, though less visible and painful than a.s.syrian, was just as much more subtle and penetrating as in these respects the influence of trade exceeds that of war. a.s.syria herself was fascinated by the glories of Phnician commerce. The ambition of her kings, who had in that century pushed south to the Mediterranean, was to found a commercial empire. The mercenary spirit, as we learn from prophets earlier than Isaiah, had begun also to leaven the life of the agricultural and shepherd tribes of Western Asia. For good or for evil commerce had established itself as a moral force in the world. Isaiah's chapter on Tyre is, therefore, of the greatest interest.

It contains the prophet's vision of commerce the first time commerce had grown vast enough to impress his people's imagination, as well as a criticism of the temper of commerce from the standpoint of the religion of the G.o.d of righteousness. Whether as a historical study or a message addressed to the mercantile tempers of our own day, the chapter is worthy of close attention.

But we must first impress ourselves with the utter contrast between Phnicia and Judah in the matter of commercial experience, or we shall not feel the full force of this excursion which the prophet of a high, inland tribe of shepherds makes among the wharves and warehouses of the great merchant city on the sea.

The Phnician empire, it has often been remarked, presents a very close a.n.a.logy to that of Great Britain; but even more entirely than in the case of Great Britain the glory of that empire was the wealth of its trade, and the character of the people was the result of their mercantile habits. A little strip of land, one hundred and forty miles long, and never more than fifteen broad, with the sea upon one side and the mountains upon the other, compelled its inhabitants to become miners and seamen. The hills shut off the narrow coast from the continent to which it belongs, and drove the increasing populations to seek their destiny by way of the sea. These took to it kindly, for they had the Semite's born instinct for trading. Planting their colonies all round the Mediterranean, exploiting every mine within reach of the coastland, establishing great trading depots both on the Nile and the Euphrates, with fleets that pa.s.sed the Straits of Gibraltar into the Atlantic and the Straits of Bab-el-Mandeb into the Indian Ocean, the Phnicians constructed a system of trade, which was not exceeded in range or influence till, more than two thousand years later, Portugal made the discovery of America and accomplished the pa.s.sage of the Cape of Good Hope. From the coasts of Britain to those of Northwest India, and probably to Madagascar, was the extent of Phnician credit and currency. Their trade tapped river basins so far apart as those of the Indus, the Euphrates, probably the Zambesi, the Nile, the Rhone, the Guadalquivir. They built ships and harbours for the Pharaohs and for Solomon. They carried Egyptian art and Babylonian knowledge to the Grecian archipelago, and brought back the metals of Spain and Britain.

No wonder the prophet breaks into enthusiasm as he surveys Phnician enterprise! _And on great waters the seed of Shihor, the harvest of the Nile, was her revenue; and she was the mart of nations._

But upon trade the Phnicians had built an empire. At home their political life enjoyed the freedom, energy and resources which are supplied by long habits of an extended commerce with other peoples. The const.i.tution of the different Phnician cities was not, as is sometimes supposed, republican, but monarchical; and the land belonged to the king. Yet the large number of wealthy families at once limited the power of the throne, and saved the commonwealth from being dependent upon the fortunes of a single dynasty. The colonies in close relation with the mother country a.s.sured an empire with its life in better circulation and with more reserve of power than either Egypt or a.s.syria. Tyre and Sidon were frequently overthrown, but they rose again oftener than the other great cities of antiquity, and were still places of importance when Babylon and Nineveh lay in irreparable ruin. Besides their native families of royal wealth and influence and their flourishing colonies, each with its prince, these commercial States kept foreign monarchs in their pay, and sometimes determined the fate of a dynasty. Isaiah ent.i.tles Tyre _the giver of crowns, the maker of kings, whose merchants are princes, and her traffickers are the honourable of the earth_.

But trade with political results so splendid had an evil effect upon the character and spiritual temper of the people. By the indiscriminating ancients the Phnicians were praised as inventors; the rudiments of most of the arts and sciences, of the alphabet and of money have been ascribed to them. But modern research has proved that of none of the many elements of civilisation which they introduced to the West were they the actual authors. The Phnicians were simply carriers and middlemen. In all time there is no instance of a nation so wholly given over to buying and selling, who frequented even the battlefields of the world that they might strip the dead and purchase the captive.

Phnician history--though we must always do the people the justice to remember that we have their history only in fragments--affords few signs of the consciousness that there are things which a nation may strive after for their own sake, and not for the money they bring in. The world, which other peoples, still in the reverence of the religious youth of the race, regarded as a house of prayer, the Phnicians had already turned into a den of thieves. They trafficked even with the mysteries and intelligences; and their own religion is largely a mixture of the religions of the other peoples, with whom they came into contact. The national spirit was venal and mercenary--the heart of an hireling, or, as Isaiah by a baser name describes it, the heart of _an harlot_. There is not throughout history a more perfect incarnation of the mercenary spirit than the Phnician nation.

Now let us turn to the experience of the Jews, whose faith had to face and account for this world-force.

The history of the Jews in Europe has so identified them with trade that it is difficult for us to imagine a Jew free from its spirit or ignorant of its methods. But the fact is that in the time of Isaiah Israel was as little acquainted with commerce as it is possible for a civilised nation to be. Israel's was an inland territory. Till Solomon's reign the people had neither navy nor harbour. Their land was not abundant in materials for trade--it contained almost no minerals, and did not produce a greater supply of food than was necessary for the consumption of its inhabitants. It is true that the ambition of Solomon had brought the people within the temptations of commerce. He established trading cities, annexed harbours and hired a navy. But even then, and again in the reign of Uzziah, which reflects much of Solomon's commercial glory, Israel traded by deputies, and the ma.s.s of the people remained innocent of mercantile habits. Perhaps to moderns the most impressive proof of how little Israel had to do with trade is to be found in their laws of money-lending and of interest. The absolute prohibition which Moses placed upon the charging of interest could only have been possible among a people with the most insignificant commerce. To Isaiah himself commerce must have appeared alien. Human life, as he pictures it, is composed of war, politics and agriculture; his ideals for society are those of the shepherd and the farmer. We moderns cannot dissociate the future welfare of humanity from the triumphs of trade.

"For I dipt into the future, far as human eye could see, Saw the vision of the world and all the wonder that would be; Saw the heavens fill with commerce, argosies of magic sails, Pilots of the purple twilight, dropping down with costly bales."

But all Isaiah's future is full of gardens and busy fields, of irrigating rivers and ca.n.a.ls:--

_Until the Spirit be poured upon us from on high, and the wilderness become a fruitful field, and the fruitful field be counted for a forest.... Blessed are ye, that sow beside all waters, that send forth the feet of the ox and the a.s.s._

_And He shall give the rain of thy seed, that thou shalt sow the ground withal, and bread-corn, the increase of the ground; and it shall be juicy and fat: in that day shall thy cattle feed in large pastures._

Conceive how trade looked to eyes which dwelt with enthusiasm upon scenes like these! It must have seemed to blast the future, to disturb the regularity of life with such violence as to shake religion herself!

With all our convictions of the benefits of trade, even we feel no greater regret or alarm than when we observe the invasion by the rude forces of trade of some scene of rural felicity: blackening of sky and earth and stream; increasing complexity and entanglement of life; enormous growth of new problems and temptations; strange knowledge, ambitions and pa.s.sions, that throb through life and strain the tissue of its simple const.i.tution, like novel engines, which shake the ground and the strong walls, accustomed once to re-echo only the simple music of the mill-wheel and the weaver's shuttle. Isaiah did not fear an invasion of Judah by the habits and the machines of trade. There is no foreboding in this chapter of the day when his own people were to take the place of the Phnicians as the commercial _harlots_ of the world, and a Jew was to be synonymous with usurer and _publican_. Yet we may employ our feelings to imagine his, and understand what this prophet--seated in the sanctuary of a pastoral and agricultural tribe, with its simple offerings of doves, and lambs and sheaves of corn, telling how their homes, and fields and whole rustic manner of life were subject to G.o.d--thought, and feared, and hoped of the vast commerce of Phnicia, wondering how it also should be sanctified to Jehovah.

First of all, Isaiah, as we might have expected from his large faith and broad sympathies, accepts and acknowledges this great world-force. His n.o.ble spirit shows neither timidity nor jealousy before it. Before his view what an unblemished prospect of it spreads! His descriptions tell more of his appreciation than long laudations would have done. He grows enthusiastic upon the grandeur of Tyre; and even when he prophesies that a.s.syria shall destroy it, it is with the feeling that such a destruction is really a desecration, and as if there lived essential glory in great commercial enterprise. Certainly from such a spirit we have much to learn. How often has religion, when brought face to face with the new forces of a generation--commerce, democracy or science--shown either a base timidity or baser jealousy, and met the innovations with cries of detraction or despair! Isaiah reads a lesson to the modern Church in the preliminary spirit with which she should meet the novel experiences of Providence. Whatever judgement may afterwards have to be pa.s.sed, there is the immediate duty of frankly recognising greatness wherever it may occur. This is an essential principle, from the forgetfulness of which modern religion has suffered much. Nothing is gained by attempting to minimise new departures in the world's history; but everything is lost if we sit down in fear of them. It is a duty we owe to ourselves, and a worship which Providence demands from us, that we ungrudgingly appreciate every magnitude of which history brings us the knowledge.

It is almost an unnecessary task to apply Isaiah's meaning to the commerce of our own day. But let us not miss his example in this: that the right to criticise the habits of trade and the ability to criticise them healthily are alone won by a just appreciation of trade's world-wide glory and serviceableness. There is no use preaching against the venal spirit and manifold temptations and degradations of trade, until we have realised the indispensableness of trade and its capacity for disciplining and exalting its ministers. The only way to correct the abuses of "the commercial spirit," against which many in our day are loud with indiscriminate rebuke, is to impress its victims, having first impressed yourself, with the opportunities and the ideals of commerce. A thing is great partly by its traditions and partly by its opportunities--partly by what it has accomplished and partly by the doors of serviceableness of which it holds the key. By either of these standards the magnitude of commerce is simply overwhelming. Having discovered the world-forces, commerce has built thereon the most powerful of our modern empires. Its exigencies compel peace; its resources are the sinews of war. If it has not always preceded religion and science in the conquest of the globe, it has shared with them their triumphs. Commerce has recast the modern world, so that we hardly think of the old national divisions in the greater social cla.s.ses which have been its direct creation. Commerce determines national policies; its markets are among the schools of statesmen; its merchants _are_ still _princes, and its traffickers the honourable of the earth_.

Therefore let all merchants and their apprentices believe, "Here is something worth putting our manhood into, worth living for, not with our brains only or our appet.i.tes, but with our conscience, with our imagination, with every curiosity and sympathy of our nature. Here is a calling with a healthy discipline, with a free spirit, with unrivalled opportunities of service, with an ancient and essential dignity." The reproach which is so largely imagined upon trade is the relic of a barbarous age. Do not tolerate it, for under its shadow, as under other artificial and unhealthy contempts of society, there are apt to grow up those sordid and slavish tempers, which soon make men deserve the reproach that was at first unjustly cast upon them. Dissipate the base influence of this reproach by lifting the imagination upon the antiquity and world-wide opportunities of trade--trade, _whose origin_, as Isaiah so finely puts it, _is of ancient days; and her feet carry her afar off to sojourn_.

So generous an appreciation of the grandeur of commerce does not prevent Isaiah from exposing its besetting sin and degradation.