Now, the sentiment of nationality may so assert itself, like all exaggerated sentiments, as to assail others equally precious. In this century we have seen a revival of the Spartan theories which sacrificed the family to the state. Socialism and the _phalanstère_ have proposed to do by public organisation, with the force of law, what natural instinct teaches us to leave to domestic influences. It is therefore worthy of notice that, as the chosen nation is carefully traced by revelation back to a holy family, so the national festival did not ignore the family tie, but consecrated it. The feast was to be eaten “according to their fathers’ houses”; if a family were too small, it was to the “neighbour next unto his house” that each should turn for co-operation; and the patriotic celebration was to live on from age to age by the instruction which parents should carefully give their children (xii. 3, 26, xiii. 8). The first ordinance of the Jewish religion was a domestic service. And this arrangement is divinely wise. Never was a nation truly prosperous or permanently strong which did not cherish the sanctities of home. Ancient Rome failed to resist the barbarians, not because her discipline had degenerated, but because evil habits in the home had ruined her population. The same is notoriously true of at least one great nation to-day. History is the sieve of God, in which He continually severs the chaff from the grain of nations, preserving what is temperate and pure and calm, and therefore valorous and wise. In studying the institution of the Passover, with its profound typical analogies, we must not overlook the simple and obvious fact that God built His nation upon families, and bade their great national institution draw the members of each home together. The national character of the feast is shown further because no Egyptian family escaped the blow. Opportunities had been given to them to evade some of the previous plagues. When the hail was announced, “he that feared the word of the Lord among the servants of Pharaoh made his servants and his cattle flee into the house”; and this renders the national solidarity, the partnership even of the innocent in the penalties of a people’s guilt, the ‘community’ of a nation, more apparent now. There was not a house where there was not one dead. The mixed multitude which came up with Israel came not because they had shared his exemptions, but because they dared not stay. It was an object-lesson given to Israel, which might have warned all his generations.