The establishment of the central altar as the only one was the main object of this law; but there is much to be learned from the very terms in which this is expressed. They breathe the same love for man and sympathy with the poor which forms one of the most attractive characteristics of our book. The gracious bonds of family affection, the kindly feeling that should unite masters and servants, the helpfulness which ought to distinguish the conduct of the rich to the poor, and above all the cheerful enjoyment of the results of honest labour, are to be preserved and sanctified even in the ritual of sacrifice. "Thou shalt rejoice before Yahweh in all that thou puttest thine hand unto," is here the motto, if we may so speak, of religious service. That, indeed, is to be made the opportunity for the discharge of all humane and brotherly duties; and the religious life is at its highest when the worshipper rejoices himself, and shares and sheds abroad his joy upon others. The love of God is here most intimately blended with love of the brethren. Masters and servants, slaves and free, the high and the low, are to be reminded of their equal standing in the sight of God, by their common participation in the sacrificial meals; and the poorest are to be permitted an equal enjoyment of the luxuries of the rich in these solemn approaches to Yahweh. The Deuteronomist here reaches the highest stage of religious life, in that he shows himself in nowise afraid of human joy. As we have seen, he knows the value of austerity in religion. He is well enough aware that war against evil is not made with rose-water. But then he is equally far from the extreme of suspecting all affection not directly turned to God, of regarding natural gladness as a ruinous snare to the soul. This finely balanced, this just attitude to all aspects of life, is a most notable thing at this epoch in the history of the world, and considering the circumstances of the time it is little short of a marvel. It is true, of course, that the religion of Israel was always finely human. It could run into excesses, and was marked by many imperfections; but asceticism, the doctrine which holds pain and self-denial to be in themselves good, when it did intrude into Israel, always came from without. Nevertheless the heartiness and thoroughness with which all gracious human feelings and all kindly human relations are here taken up into religion is remarkable, even in the Old Testament. More, perhaps, than anything else in this book, it shows the sweetening and wholesome effect of demanding supreme love to God as man's first duty. "If any man come to Me and hate not his father and mother," says Christ, "he cannot be My disciple,"[73] and many purblind critics have found this to be a hard saying. But all who know men know, that when God in Christ is made so much the supreme object of love that even the most sacred human obligations seem to be disregarded in comparison, the human