and the reader will be able to judge how nearly the known laws of
symbolic language have been followed.

It will be necessary, however, to notice another exception to the rules
given, although it can scarcely be said to form an exception--it rather
proves the very position taken. Undoubtedly, there are some few objects
whose nature forbids their symbolization, there being no object in
existence of analagous character that can be chosen as their
representative. God, evidently, can not be symbolized; for where is the
individual in heaven or on earth that can stand as his representative?
"To whom then will ye liken God? or what likeness will ye compare unto
him?" Isa. 40:18. Man can not represent him, angels can not; for
whenever they appear on the panoramic scene, they denote distinguished
agencies among men. There may be certain symbols connected with his
person, setting forth his divine attributes and proclaiming the eternal
majesty of his name; but he himself is described as "One sitting upon a
throne," before whom the created intelligences of earth and heaven fall
down and worship unceasingly, but no symbol of Him is given. The same
exception also applies to the person of Jesus, our Savior and Redeemer.
While the human aspect of the Savior, as exhibited during the
incarnation in his sacrificial death, may be properly symbolized by a
lamb, as in chap. V, there is no created intelligence in God's great
universe that can be chosen to represent, in his true, essential
divinity, Him who does not deem it robbery to claim equality with God.
There may, likewise, be certain symbols connected with his person to
give us at least a faint impression of his divine character and infinite
majesty; yet when he appears upon the symbolic scene, he distinctly
announces, "I am the first and the last: I am he that liveth, and was
dead; and, behold, I am alive forevermore." "He hath on his vesture and
on his thigh a name written, KING OF KINGS, AND LORD OF LORDS." So