CHAPTER VII.

CONCERNING THE DEVELOPMENT OF THE IDEA OF HOLINESS, AND ITS TRANSFER TO JEHOVAH AS AN ATTRIBUTE

As yet the Israelites were little acquainted with any attribute of the I AM-Jehovah-except his infinite power and goodness; and his goodness was known to them only as manifested in kindness and mercy towards themselves, as a peculiar people, distinguished from other nations, as the special objects of the Divine favour. They had a disposition to worship Jehovah, and to regard the rights of each other according to his commandments; but they knew as yet little of his moral attributes. Of the attribute of holiness-purity from sin, and opposition of nature to all moral and physical defilement-they knew comparatively nothing. After the law had been given, they knew that God required worship and obedience for himself, and just conduct towards others, but they did not know that his nature was hostile to all moral defilement of heart and life. And to this knowledge, as we have seen in the introduction, they could not, of themselves, attain.

At the period of the deliverance from Egypt, every nation by which they were surrounded worshipped unholy beings. Now, how were the Jews to be extricated from this difficulty, and made to understand and feel the influence of the holy

character of God? The Egyptian idolatry in which they had mingled, was beastly and lustful; and one of their first acts of disobedience after their deliverance, showed that their minds were still dark, and their propensities corrupt. The golden calf which they desired should be erected for them, was not designed as an act of apostasy from Jehovah, who had delivered them from Egyptian servitude. When the image was made, it was proclaimed to be that God which brought them up out of the land of Egypt; and when the proclamation of a feast, or idolatrous debauch, was issued by Aaron, it was denominated a feast, not to Isis or Osiris, but a feast to Jehovah; and as such they held it.* But they offered to the holy Jehovah the unholy worship of the idols of Egypt. Thus they manifested their ignorance of the holiness of his nature, as well as the corruption of their own hearts.

It was necessary, therefore, in order to promote right exercises of heart in religious worship, that the Israelites should be made acquainted with the holiness of God. The precise question, then, for solution is, How could the idea of God's holiness be conveyed to the minds of the Israelites? If it should be found that there is but one way in which it could be originated, according to the nature of mind, then it would follow, necessarily, that God would pursue that way, or he would have to alter the human constitution, in order to communicate a knowledge of his attribute of holiness. But, as it is matter of fact that the constitution of the mind has not been altered, it follows that that method would be pursued which is in accordance with the nature of mind, to convey the necessary knowledge. Now all practical knowledge is conveyed to the

Ex. xxxii. 4, 5.

understanding through the medium of the senses. Whatever may be said about innate ideas by speculative philosophers, still all agree that all acquired knowledge must reach the mind through the medium of one of the five senses, or upon the occasion of their exercise. Through the senses the knowledge of external objects is conveyed to the mind, and these simple ideas serve as material for reflection, comparison, and abstraction.

The etymology of the Hebrew language, as written by Moses, and spoken by the Israelites, fur nishes an interesting illustration of the origin of the few abstract terms with which their minds were familiar. The abstract ideas of the Hebrew tongue may even now, in most instances, be traced to the object or circumstance whence they originated. Thus the idea of power, among the Hebrews, was derived from the horn of an animal; and the same word in Hebrew which signifies horn likewise signifies power, and may be translated in either way to suit the sense. The idea was originally conveyed through the eye, by noticing that the strength of the animal was exerted through its horn. The force thus exerted, especially when the animal was enraged, was the greatest which fell under their observation; and sometimes, in its effects, it was disastrous and overwhelming. Hence, the horn soon became a figure to denote power, and when the idea was once originated and defined in their minds, they could apply it to any object which produced a strong effect either upon the bodies or the minds of men. An idea of power likewise originated from the human hand, because through it man exerted his strength. The same word in Hebrew still expresses both the object and the idea derived from it "Life and death are in the power of the tongue," reads literally-" Life and death

are in the hand of the tongue." Sunshine, in Hebrew is synonymous with happiness: the idea being originated by experiencing the pleasant feelings produced by the effects of a sunny day; and when thus originated, it was applied to the same and similar feelings produced by other causes. The abstract idea of judgment or justice is derived from a word which signifies to cut or divide; it being originated by the circumstance that when the primitive hunters had killed a stag, or other prey, one divided the flesh with a knife, among those who assisted in the pursuit, distributing a just portion to each. Thus, the act of cutting and dividing their prey, which was the first circumstance that called into exercise and placed before their senses the principle of justice, was the circumstance from which they derived this most im portant abstract idea.

Other instances might be mentioned. These are sufficient to show the manner in which the abstract ideas of the Hebrews were originated. And so, every new idea which found a place in their understanding, had to be originated, primarily, by an impression made by external objects upon the censes.

Further, all ideas which admit of the signification of more or most perfect, can be originated only by a comparison of one object with another. Moro lovely, or more pure, can only be predicated of one thing by comparison with another which it excels in one of these respects. By a series of comparisons, each one exceeding the last in beauty or purity, an idea of the highest degree of perfection may be produced. Thus one flower may be called lovely, another more lovely, and the rose the most lovely; and the idea of the superior beauty of the rose would be originated by the comparison or contrast between it and other flowers of less beauty. It is

not said that the rose would not appear lovely without comparison, but the idea of its superior loveliness is originated by comparison, and it could be derived in no other way.

With these principles in mind, we return to the inquiry, How could the idea of God's holiness, or moral purity, be conveyed to the minds of the Jews? First, mark the principles-(1.) There was not an object in the material world which would con vey to the mind the idea of God's holiness.-(2.) The idea, therefore, would have to be originated, and thrown into their mind, through the senses, by a process instituted for that express purpose.-(8.) The plan to originate the idea, in order to meet the constitution of the mind, must consist of a series of comparisons.

Now mark the correspondency between these principles, founded upon the laws of the mind, and that system devised to instruct the Israelites in the knowledge of God.

In the outset, the animals common to Palestine were divided, by command of Jehovah, into clean and unclean; in this way a distinction was made, and the one class in comparison with the other was deemed to be of a purer and better kind. From the class thus distinguished, as more pure than the other, one was selected to offer as a sacrifice. It was not only to be chosen from the clean beasts, but, as an individual, it was to be without spot or blemish. Thus it was, in their eyes, purer than the other class, and purer than other individuals of its own class. This sacrifice, the people were not deemed worthy, in their own persons, to offer unto Jehovah; but it was to be offered by a class of men who were distinguished from their brethren, purified, and set apart for the service of the priest's office. Thus the idea of purity originated from