The same reasoning will apply to 1 Cor. 15:49, where the “image of the heavenly,” which is promised to the righteous, is something which is not in possession of the natural man, but will be attained through the resurrection: “we _shall_ bear the image of the heavenly.” It cannot therefore refer to the image stamped upon man at his creation, unless it be admitted that that image, with all its included privileges, has been lost by the human race--an admission fatal to the hypothesis of the believers in the natural immortality of man. In 1 Cor. 11:7, we read that man, as contrasted with the woman, is “the image and glory of God.” To make the expression “image of God” here mean immortality, is to confine it to man, and rob the better part of the human race of this high prerogative. In Gen. 9:6, we read: “Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made he man.” Substituting what the image is here claimed to mean, we should have this very singular reading: “Whoso sheddeth man’s blood, by man shall his blood be shed; for he made him immortal, and his life cannot be taken.” Evidently the reference in all such passages is, not only to “the human face divine,” but to the whole physical frame, which, in comparison with all other forms of animated existence, is upright and godlike. But here the mystical interpretation of our current theology has thrown up what is considered an insuperable objection to this view; for how can man be physically in the image of God, when God is not a person, is without form, and has neither body nor parts? In reply, we ask, Where does the Bible say that God is a formless, impersonal being, having neither body nor parts? Does it not say that he is a spirit? John 4:24. Yes; and we inquire again, Does it not say that the angels are spirits? Heb. 1:7, 14. And are not the angels, saying nothing of those instances in which they have appeared to men in bodily form, and always in human shape (Gen. 18:1-8, 16-22; 32:24; Hos. 12:4; Num. 22:31; Judges 13:6, 13; Luke 1:11, 13, 28, 29; Acts 12:7-9; &c., &c.), always spoken of as beings having bodily form? A spirit, or spiritual being, as God is, in the highest sense, so far from not having a bodily form, must possess it, as the instrumentality for the manifestation of his powers. 1 Cor. 15:44. Again, it is urged that God is omnipresent; and how can this be, if he is a person? Answer: He has a representative, his Holy Spirit, by which he is ever present and ever felt in all his universe. “Whither shall I go,” asks David, “from thy Spirit? or whither shall I flee from thy presence?” Ps. 139:7. And John saw standing before the throne of God seven Spirits, which are declared to be “the seven Spirits of God,” and which are “sent forth into all the earth.” Rev. 4:5; 5:6.