Ezra had not ventured to draw out such a direful programme. But Shecaniah says that this is "according to the counsel of my lord,"[111] using terms of unwonted obsequiousness--unless, as seems less likely, the phrase is meant to apply to God, _i.e._, to be read, "According to the counsel of _The Lord_." Shecaniah evidently gathered the unexpressed opinion of Ezra from the language of his prayer and from his general attitude. This was the only way out of the difficulty, the logical conclusion from what was now admitted. Ezra saw it clearly enough, but it wanted a man of coarser fibre to say it. Shecaniah goes further, and claims the concurrence of all who "tremble at the words of the God of Israel." These people have been mentioned before as forming the nucleus of the congregation that gathered about Ezra.[112] Then this outspoken man distinctly claims the authority of The Law for his proposition. Ezra had based his view of the heathen marriages on the general character of the teaching of the prophets; Shecaniah now appeals to The Law as the authority for his scheme of wholesale divorce. This is a huge assumption of what has never been demonstrated. But such people as Shecaniah do not wait for niceties of proof before making their sweeping proposals. [111] Ezra x. 3. [112] Ezra ix. 4. The bold adviser followed up his suggestion by rallying Ezra and calling upon him to "be of good courage," seeing that he would have supporters in the great reformation. Falling in with the proposed scheme, Ezra there and then extracted an oath from the people--both clergy and laity--that they would execute it. This was a general resolution. Some time was required and many difficulties had to be faced before it could be carried into practice, and meanwhile Ezra withdrew into retirement, still fasting and mourning.