possibly transform the State and perpetuate the State: for such a work it is numerically too feeble. Plato saw the impossibility. Isaiah refused to accept it, but facts were too strong for him. The Jewish State could not be renewed and saved, and he was wrong in thinking that it could. And therefore I call his grand point this other, where he was altogether right: that the actual world of the unsound majority, though it fancied itself solid, and though most men might call it solid, could not stand. Let us read him again and again, until we fix in our minds this true conviction of his, to edify us whenever we see such a world existing: his indestructible conviction that such a world, with its prosperities, idolatries, oppression, luxury, pleasures, drunkards, careless women, governing classes, systems of policy, strong alliances, shall come to nought and pass away; that nothing can save it. Let us do homage, also, to his indestructible conviction that States are saved by their righteous remnant, however clearly we may at the same time recognise that his own building on this conviction was premature. That, however, matters to us little. For how different is the scale of things in the modern States to which we belong, how far greater are the numbers! It is impossible to overrate the importance of the new element introduced into our calculations by increasing the size of the remnant. And in our great modern States, where the scale of things is so large, it does seem as if the remnant might be so increased as to become an actual power, even though the majority be unsound. Then the lover of wisdom may come out from under his wall, the lover of goodness will not be alone among the wild beasts. To enable the remnant to succeed, a large strengthening of its numbers is everything.