During the early history of Israel, up to the time of the kings, in spite of occasional interruptions, the national fortunes were prosperous, and the territory of the Israelites increased in extent. Jahvism, as the national religion, would naturally share in the prosperity of the state. In the golden age of Israel, the age of David and Solomon, it must have had great nominal power. The large Israelitish empire which then existed must have appeared convincing proof that the national deity had kept his part of the covenant, and so the people would be more disposed to abide by theirs. But Jahvism could not have really sunk into the hearts of the Israelites; their devotion to it was strong in the sunshine, but failed in the storm. When the kingdom was split in two, and the fortunes of the Israelites steadily declined, and great empires, in comparison with which, even united, they were as nothing, overshadowed them, then Jahvism seemed threatened with utter ruin. Only the devotion of its true adherents, whom the days of its success had enabled to develop in appreciation of its value, saved it from destruction. Still, even during the closing struggle, Jahvism must have included in its ranks a large proportion of the people. The language of the prophets is clear evidence of this. The strong phrase, “I am full of the burnt-offerings of rams and the fat of fed beasts,”[23] which Isaiah puts in the mouth of Jahveh, is a proof that many sacrifices were then being offered to him. Signs of only a formal adherence they probably were; and it was not merely to extend the nominal limits of their religion, but to change this formal adherence into a real grasp of its principles, that the prophets fought their battle and won Israel for Jahveh. CHAPTER II. THE MESSIANIC FOUNDATION OF CHRISTIANITY.