minded of our readers.  We, too, shall be viewing things in a mirror, so to

speak, and must accept the limitations under which we labour.  There are two

worlds made known to us in the Scriptures, namely 'the invisible' and 'the

visible' (Col. 1:16).  God belongs to the invisible realm, man belongs to the

visible (John 1:18), but the visible creation sets forth in a limited

measure, the invisible power and Godhead of the Creator (Rom. 1:19 -20).

Roughly speaking these two worlds correspond with the noumena, the world of

thought and idea, and of the phenomena, the world of concrete material and

appearance.  Now one thing we must realize plainly and completely, and that

is, there is of necessity a very great limitation imposed whenever the

invisible idea or thought descends into the visible or material.

To illustrate our point, let us consider the idea expressed in the word

'table'.  Now if the hundreds of readers who are reading these lines would

take a pen and paper and write down a specification of what they consider is

a 'table' in the concrete or visible world, it is safe to say that there

would be described not one, but hundreds of tables -- each one different,

each one omitting far more than could be included to make the presentation

complete, yet each one confessedly a table.  For example, X writes, 'table --

white plain top, square legs, no flaps, one drawer'.  Is there anyone who

would question the right to include this specimen under the category 'table'?

Another reader, Y writes, 'table, polished top, carved legs, inserted panel

for extension, no drawer'.  This, too, is most surely a table, yet in nearly

every particular it differs from that specified by X.  The reader will see

that this method could be repeated millions of times, every table being

different, every table being deficient, yet every one being most certainly a

table in the truest sense.  We now make the following serious statement.  God

Himself could not make a table that would fulfil All that is implied by the

idea.  Let us see.  Could a table be made that was both square and round,

plain and polished, solid and yet with flaps, with a drawer and without a

drawer, with plain, square legs, yet with carved legs, made of deal, yet made

of oak, a table for the kitchen, the dining -room, for billiards, for

writing, all at the same time?  The answer must be No!  The idea contains

more than Creation as we know it is able to express.  The moment we leave the

invisible realm of thought and enter the visible realm of appearance, we of

necessity enter a realm of limitation.  If the invisible God entered at any

time into the lower world of appearance, even He must accept these necessary

limitations.  He must exchange the form or status of God, and take upon Him

the form and status of a servant, and with it all its necessary limitations.

Those who oppose the doctrine of the Deity of Christ, because the

Scriptures indicate the necessary limitations which even Deity must endure,

are accepting every day without demur the necessary limitations which we have

so crudely illustrated with the idea of a table, and which could be

multiplied until almost every element found in creation was included.  Of God

in the absolute or the unconditioned we know nothing.  It is revealed that

'God is spirit', a revelation of fact which we accept.  But who knows what

'spirit' involves and implies?  We know that it would be absurd to speak of a

thought as measuring so many inches, or a dream that weighed so many pounds.

We cannot limit 'spirit' to time and place, to here and there, as we must

creatures of the phenomenal world.  Most of the things we know about God

apart from revelation, turn out to be things which we do Not know, for they

are mostly negative.  We believe that God is INfinite, that is not like

ourselves, finite.  He is IMmortal, that is, not mortal.  He is INvisible,

that is, not visible, but what He Is in Himself who can tell us and with what

language can they speak?  In the Scriptures God stoops to the limitations of

the finite, enters revelation and calls Himself Elohim, a plural name, having