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 and tongue of Israel kept a propriety, a reserve, a sense of the inadequacy of language in conveying man's ideas of God, which contrast strongly with the licence of affirmation in our Western theology. 'The high and holy One that inhabiteth eternity, whose name is holy,' is far more proper and felicitous language than the moral and intelligent Governor of the universe, just because it far less attempts to be precise, but keeps to the language of poetry and does not essay the language of science. As he had developed his idea of God from personal experience, Israel knew what we, who have developed our idea from his words about it, so often are ignorant of; that his words were but thrown out at a vast object of consciousness, which he could not fully grasp, and which he apprehended clearly by one point alone,—that it made for the great concern of life, conduct. How little we know of it besides, how impenetrable is the course of its ways with us, how we are baffled in our attempts to name and describe it, how, when we personify it and call it 'the moral and intelligent Governor of the universe,' we presently find it not to be a person as man conceives of person, nor moral as man conceives of moral, nor intelligent as man conceives of intelligent, nor a governor as man conceives of governors,—all this, which scientific theology loses sight of, Israel, who had but poetry and eloquence, and no system, and who did not mind contradicting himself, knew. 'Is it any pleasure to the Almighty, that thou art righteous?' What a blow to our ideal of that magnified and non-natural man, 'the moral and intelligent Governor'! Say what we can about God, say our best, we have yet, Israel knew, to add instantly: 'Lo, these are fringes of his ways; but how little a portion is heard of him! ' Yes, indeed, Israel remembered that, far better than our bishops do. 'Canst thou by searching find