emotions, who does not reflect our own emotions, in a word, who is not a man,--such a God is nothing to us, has no interest for us, does not concern us. (See the passages cited in this work from Luther.) Religion has thus no dispositions and emotions which are peculiar to itself; what it claims as belonging exclusively to its object, are simply the same dispositions and emotions that man experiences either in relation to himself (as, for example, to his conscience), or to his fellow-man, or to Nature. You must not fear men, but God; you must not love man,--i.e., not truly, for his own sake,--but God; you must not humble yourselves before human greatness, but only before the Lord; not believe and confide in man, but only in God. Hence comes the danger of worshipping false gods in distinction from the true God. Hence the "jealousy" of God. "Ego Jehova, Deus tuus, Deus sum zelotypus. Ut zelotypus vir dicitur, qui rivalem pati nequit: sic Deus socium in cultu, quem ab hominibus postulat, ferre non potest." (Clericus, Comment. in Exod. c. 20, v. 5.) Jealousy arises because a being preferred and loved by me directs to another the feelings and dispositions which I claim for myself. But how could I be jealous if the impressions and emotions which I excite in the beloved being were altogether peculiar and apart, were essentially different from the impressions which another can make on him? If, therefore, the emotions of religion were objectively, essentially different from those which lie out of religion, there would be no possibility of idolatry in man or of jealousy in God. As the flute has another sound to me than the trumpet, and I cannot confound the impressions produced by the former with the impressions produced by the latter; so I could not transfer to a natural or human being the emotions of religion, if the object of religion, God, were specifically different from the natural or human being, and consequently the impressions which he produced on me were specific, peculiar. § 2.