All true theism implies a certain likeness between God and man. It holds that God is not merely an all-pervading and all-sustaining Power, but an omniscient Mind and perfectly holy Will. It refuses to think of Him merely according to the analogies of the physical world, as if human reason and human love were less worthy expressions of His perfections than mechanical or brute force. It refers to Him not only "all the majesty of nature, but all the humanity of man." This truth--that there is a likeness between God and man--must, however, be combined with two other truths, otherwise it will lead to the gravest errors. The first is, that while God and man are both like each other, in that both possess certain excellences, they are utterly unlike, in that God possesses these excellences in all their perfection and in an infinite measure, while man possesses them in a very small degree and violated with many flaws and faults. The highest glory which a man can hope for is, that he should be made wholly into the image of God; but never can God be rightly thought of as mainly, and still less as merely, in the image of man. It was the great error of classic heathendom that it thus conceived of the Divine. "Men," says Heraclitus, "are mortal gods, and the gods immortal men." And the gods of Greece, as represented by her poets and adored by her people, were simply magnified and immortal men--a race closely akin to their worshippers in weaknesses and vices no less than in powers and virtues. They were supposed to be born as men are, to have voice and figure, parts and passions, and even at times to cheat and rail and lie. They reflected all the tendencies of the Greek mind, both good and evil.