Thirdly: Large portions of the Pentateuch were probably not composed before the sixth or fifth century B. C, that is to say about a thousand years after the time of Moses. The account they give of the early history of the people is therefore open to serious and just doubt. The prophets were the real authors of monotheism. The priestly code of the Pentateuch does not represent the form of Judaism which they taught. They are not chargeable with the technicalities and dry formalism of the "Books of Moses." They were the avowed enemies of the priesthood and for a long time engaged in fierce struggles with the ruling hierarchy. Their doctrines were in the essence these: That there is a Creator, that he is just and merciful, that the same qualities in man are the most acceptable species of divine service, that God directs all events, whether great or small; and that it is the duty of man to accept the guidance of the Deity, and to follow with tireless diligence the clews of the Divine Will. Jehovah is to be reverenced not only as a spiritual, but also as a temporal sovereign, and the prophets are his ministers commissioned to transmit his decrees to men. Thus Monotheism found expression in the form of Theocratic government. It is true the heathen world was not yet prepared to enter into so near a relationship with the Creator. On this account the Jews were selected to be a typical people, and the Kingdom of God was for the time being confined to them. It is evident from the above that the order of the prophets was the very mainstay of the Theocratic fabric. When these inspired messengers ceased to appear, the conclusion was drawn that the Will of God had been fully revealed. The writings of the prophets were then collected into sacred books, and were regarded as the constitution of the divine empire. When Jerusalem was destroyed, the sacrifices were discontinued and Judaism was purged of many heathenish elements which had been allowed to mar the simplicity of the prophetic religion. The synagogue took the place of the Temple, and an intricate code of ceremonies was gradually elaborated, intended to remind the pious Jew at all hours and seasons of his duties toward God, and the peculiar mission accorded to his people. The synagogue was a single prominent peak in the range of the religious life, a rallying point for the members of the Jewish community, a meeting house where they assembled to confirm their allegiance to their heavenly King.