One element in the legacy was negative. The Temple and the Sacrificial system were gone for ever. That this must have powerfully affected Judaism goes without saying. Synagogue replaced Temple, prayer assumed the function of sacrifice, penitence and not the blood of bulls supplied the ritual of atonement. Events had prepared the way for this change and had prevented it attaining the character of an upheaval. For synagogues had grown up all over the land soon after the fifth century B.C.; regular services of prayer with instruction in the Scriptures had been established long before the Christian Era; the inward atonement had been preferred to, or at least associated with, the outward rite before the outward rite was torn away. It may be that, as Professor Burkitt has suggested, the awful experiences of the fall of Jerusalem and the destruction of the Temple produced within Pharisaism a moral reformation which drove the Jew within and thus spiritualised Judaism. For undoubtedly the Pharisee of the Gospels is by no means the Pharisee as we meet him in the Jewish books. There was always a latent power and tendency in Judaism towards inward religion; and it may be that this power was intensified, this tendency encouraged, by the loss of Temple and its Sacrificial rites. But though the Temple had gone the Covenant remained. Not so much in name as in essence. We do not hear much of the Covenant in the Rabbinic books, but its spirit pervades Judaism. Of all the legacy of the past the Covenant was the most inspiring element. Beginning with Abraham, the Covenant established a special relation between God and Abraham's seed. 'I have known him, that he may command his children and his household after him, that they may keep the way of the Lord to do righteousness and judgment' (Gen. xviii. 19). Of this Covenant, the outward sign was the rite of circumcision. Renewed with Moses, and followed in traditional opinion by the Ten Commandments, the Sinaitic Covenant was a further link in the bond between God and His people. Of this Mosaic Covenant the outward sign was the Sabbath. It is of no moment for our present argument whether Abraham and Moses were historical persons or figments of tradition. A Gamaliel would have as little doubted their reality as would a St. Paul. And whatever Criticism may be doing with Abraham, it is coming more and more to see that behind the eighth-century prophets there must have towered the figure of a, if not of the traditional, Moses; behind the prophets a, if not the, Law. Be that as it may, to the Jew of the Christian Era, Abraham and Moses were real and the Covenant unalterable. By the syncretism which has been already described Jeremiah's New Covenant was not regarded as new. Nor was it new; it represented a change of stress, not of contents. When he said (Jer. xxxi. 33), 'This is the covenant which I will make with the house of Israel, after those days, saith the Lord; I will put my law in their inward parts, and