theomorphic, in man.

The words of Martineau are pertinent in this

'There are but three forms under which it is possible to think of the

ultimate or immanent principle of the universe, Mind, Life, Matter.

Given the first, the universe is intelligently thought out; given the

second, it blindly grows: given the third, it mechanically shuffles

into equilibrium.  We are rational, we are alive, we have weight and

'It is from our microcosm that we have to interpret the macrocosm'.

'The severest science is in this sense, just as anthropomorphic as the

most ideal theology'.

Earlier in this study we drew attention to two facts:

Reasoning is impossible apart from definition, and definition is

impossible without affixing names.

Adam manifested this essential attribute of intelligence by

naming all the animals that passed before him (Gen. 2:20).

If we go back earlier in the record of creation, we learn that man was

created in the image of God (Gen. 1:26).  The moment we remember this, we

realize that analogy between the visible things of man and the invisible

things of God rests upon a solid basis.  It is fundamentally true.  God has

purposely fashioned man in this form, and so he is able to learn by analogy.

A still more wonderful factor enters into the scheme when we remember

the method of the divine revelation in Christ.  Not only has God in the first

place endowed man with a 'pale shadow' of His infinite personality, but in

the fulness of time, 'God was manifest in the flesh':

'No man hath seen God at any time; the only begotten Son, which is in

the bosom of the Father, He hath declared Him' (John 1:18).

'Have I been so long time with you, and yet hast thou not known Me,

Philip? he that hath seen Me hath seen the Father' (John 14:9).

For the believer, Christ sets forth the true analogy.  Man, made in the

image of God, sees in Christ, Who is the Image of God, the whole Person and

attributes of the invisible God.

We have already referred to the revelation of God to Moses, under the

title 'I Am'.  This title is immediately followed by another:

' ... Thus shalt thou say unto the children of Israel, The Lord God of

your fathers, the God of Abraham, the God of Isaac, and the God of

Jacob, hath sent me unto you: this is My name for ever (the age), and

this is My memorial unto all generations' (Exod. 3:15).

The One Who is the 'I Am' condescends to call Himself 'Jehovah', His

name for the age.  This name enters into the composition of the word 'Jesus',

and belongs to the Lord Jesus Christ in all its fulness.  The Jehovah of the

Old Testament is the Jesus of the New.  He, too, used the title I Am, when He

said: 'Before Abraham was I Am'.  But usually He condescended and used

analogy, revealing Himself by saying, 'I am the door': 'I am the way': 'I am

the true bread': 'I am the good shepherd'.