Whether of the one God or of false deities. The golden calf, which was a symbol of Jehovah, is condemned equally with the fair forms that haunted the Greek Olympus, or the half-bestial shapes of Egyptian mythology. The reasons for the prohibition may be considered as two,--the impossibility of setting forth the glory of the Infinite Spirit in any form, and the certainty that the attempt will sink the worshipper deeper in the mire of sense. An image degrades God and damages men. By it religion reverses its nature, and becomes another clog to keep the soul among the things seen, and an ally of all fleshly inclinations. We know how idolatry seemed to cast a spell over the Israelites from Egypt to Babylon, and how their first relapse into it took place almost before the voice which spake all these words' had ceased.
In its grosser form, we have no temptation to it. But there are other ways of breaking the command-merit than setting up an image. All sensuous worship in which the treacherous aid of art is called in to elevate the soul, comes perilously near to contradicting its spirit, if not its letter. The attempt to make of the senses a ladder for the soul to climb to God by, is a great deal more likely to end in the soul's going down the ladder than up it. The history of public worship in the Christian Church teaches that the less it has to do with such slippery help the better. There is a strong current running in England, at all events, in the direction of bringing in a more artistic, or, as it is called, a less bare,' form of service. We need to remember that the God who is a Spirit is worshipped in spirit,' and that outward forms may easily choke, and outward aids hinder, that worship.
The especial difficulty of obedience to this commandment is marked by the reason or sanction annexed. That opens a wide field, on which it would be folly to venture here. There is a glimpse of God's character, and a statement of a law of His working. He is a jealous' God. We need not be afraid of the word. It means nothing but what is congruous with the loftiest conception of a loving God. It means that He allows of no rival in our hearts' affection, or in our submission for love's sake to Him. A half trust in God is no trust. How can worship be shared, or love be parted out, among a pantheon? Our poor hearts ask of one another and get from one another, wherever a man and a woman truly love, just what God asks,--All in all, or not at all.' His jealousy is but infinite love seeking to be known as such, and asking for a whole heart.
The law of His providence sounds hard, but it is nothing more than stating in plain words the course of the world's history, which cannot be otherwise if there is to be any bond of human society at all. We hear a great deal in modern language about solidarity (and sometimes it is spelled with a final e,' to look more philosophical) and heredity. The teaching of this commandment is simply a statement of the same facts, with the addition that the Lawgiver is visible behind the law. .The consequences of conduct do not die with the doers. The evil that men do, lives after them.' The generations are so knit together, and the full results of deeds are often so slow-growing, that one generation sows and another reaps. Who sowed the seed that fruited in misery, and was gathered in a bitter harvest of horrors and crimes in the French Revolution? Who planted the tree under which the citizens of the United States sit? Did not the seedling go over in the Mayflower? As long as the generations of men are more closely connected than those of sheep or birds, this solemn word must be true. Let us see that we sow no tares to poison our children when we are in our graves. The saying had immediate application to the consequences of idolatry in the history of Israel, and was a forecast of their future. But it is true evermore and everywhere.
