ather inferences from the works of the Master of the
world to the Master himself. But there are other divine attributes which
we derive from our own moral nature, and which invest our whole life with
a higher moral character. Instead of arising from the external necessity
which governs nature in its causes and effects, these rest upon our
assumption of inner freedom, setting the aims for all that we achieve.
This moral nature is realized to some extent even by the savage, when he
trembles before his deity in pangs of conscience, or endeavors to
propitiate him by sacrifices. Still, Judaism alone fully realized the
moral nature of the Deity; this was done by investing the term "holiness"
with the idea of moral perfection, so that God became the ideal and
pattern of the loftiest morality. "Be ye holy, for I the Lord your God am
holy."(254)--This is the central and culminating idea of the Jewish
law.(255)

2. Holiness is the essence of all moral perfection; it is purity unsullied
by any breath of evil. True holiness can be ascribed only to Divinity,
above the realm of the flesh and the senses. "There is none holy but the
Lord, for there is none beside Thee," says Scripture.(256) Whether man
stands on a lower or higher level of culture, he has in all his plans and
aspirations some ideal of perfection to which he may never attain, but
which serves as the standard for his actions. The best of his doings falls
short of what he ought to do; in his highest efforts he realizes the
potentiality of better things. This ideal of moral perfection works as the
motive power of the will in setting for it a standard; it establishes
human freedom in place of nature's compulsion, but such an ideal can
emanate only from the moral power ruling life, which we designate as the
divine Holiness.

3. Scripture says of God that He "walketh in holiness,"(257) and
accordingly morality in man is spoken of as "walking in the ways of
God."(258) "Walk before Me and be perfect!" says God to Abraham.(259)
Moses approached God with two petitions,--the one, "Show me Thy ways that I
may know Thee!" the other, "Show me, I pray Thee, Thy glory!" In response
to the latter God said, "No man can see Me and live", but the former
petition was granted in that the Lord revealed Himself in His moral
attributes.(260) These alone can be understood and emulated by man; in
regard to the so-called metaphysical attributes God will ever remain
beyond human comprehension and e