great pledge to you of My decree in favour of your posterity. For this house, as a common sanctuary to all Jewish blood, shall create a perpetual interest in behalf of Judah amongst the other tribes, even when making war upon Jerusalem.' Witness if it were but that one case where 200,000 captives of Judah were restored without ransom, were clothed completely, were fed, by the very men who had just massacred their fighting relatives. FOOTNOTES: [7] Even in Rome, where the purple (whatever colour that might have been) is usually imagined to be the symbol of regal state--and afterwards their improved arts of dyeing, and improved materials, became so splendid that it was made so--white had always been the colour of a monarchy. ['A white linen band was the simple badge of Oriental royalty' (Merivale's 'History of Rome,' ii., p. 468).--ED.] [8] This was the case even with the Homeric Greeks. Mr. Gladstone makes a point of this (see 'Juventus Mundi,' p. 429): 'The privates of the army are called by the names of _laos_, the people; _demos_, the community; and _pleth[=u]s_, the multitude. But no notice is taken throughout the poem of the exploits of any soldier below the rank of an officer. Still, all attend the Assemblies. On the whole, the Greek host is not so much an army, as a community in arms.' Even the common people, not only in cities but in camps, assembled to hear the deliberations of the chiefs.--ED. _VII. THE JEWS AS A SEPARATE PEOPLE._ The argument for the separation and distinct current of the Jews, flowing as they pretend of the river Rhone through the Lake of Geneva--never mixing its waters with those which surround it--has been by some infidel writers defeated and evaded by one word; and here, as everywhere else, an unwise teacher will seek to hide the answer. Yet how infinitely better to state it fully, and then show that the evasion has no form at all; but, on the contrary, powerfully argues the inconsistency and incapacity of those who urge it. For instance, I remember Boulanger, a French infidel, whose work was duly translated by a Scotchman, answers it thus: What is there miraculous in all this? he demands. Listen to me, and I will show you in two minutes that it rests upon mere show and pure delusion. How is it, why is it, that the Jews have remained a separate people? Simply from their usages, in the first place; but, secondly, still more from the fact that these usages, which with other peoples exist also in some representative shape, with _them_ modify themselves, shift, alter, adapt themselves to the climate or to the humour or accidents of life amongst those amidst whom chance has thrown them; whereas amongst the Jews every custom, the most trivial, is also part of their legislation; and their legislation is also their religion. (Boulanger, by the way, is far from expressing that objection so clearly as I have here done; but this is his drift and purpose, so