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 and having this view of man's soul as the receptacle of life from God, its tabernacle, we can perceive just how it is true.

How shall we think of the receptacle of life from God, the soul-form, which, with the soul's life from God, is the real man? Is it not proper to regard it as in the human form—as in as complete a form as the outward body, which is, after all, only its covering? Shall we not think of that receptacle, the soul-form, as in the human form because it is in the image and according to the likeness of God? If that be true, it would seem to follow that God is, therefore, in the human form, that is, innately, as He is in Himself as well as in His manifestation. This is a new thought of God to many; but if God speaks as a man, and His face and His arms and His hands are referred to in the Bible; if He hears with His ears and sees with His eyes; shall we not think of Him in the realm of the highest as Primal Man, because of which we, as being in His image and likeness, are men? We must ever think of Him as ineffably superior to men or angels, without the limitations of time or space; and yet, after all, in the human form—not a vast giant, for that concept implies a