and away from God and goodness to selfishness and evil, it can be converted, and turned back again to God. Howsoever utterly far gone man may be from original righteousness, still to original righteousness he can return, by the grace of baptism and the renewing of the Holy Spirit. And what in us is the likeness of God? That is a deep question.
Only one answer will I make to it to-day. Whatever in us is, or is not, the likeness of God, at least the sense of right and wrong is; to know right and wrong. So says the Bible itself: ‘Behold the man is become as one of us, to know good and evil.’ Not that he got the likeness of God by his fall—of course not; but that he became aware of his likeness, and that in a very painful and common way—by sinning against it; as St. Paul says in one of his deepest utterances, ‘By sin is the knowledge of the law.’
And you may see for yourselves how human nature can have God’s likeness in that respect, and yet be utterly fallen and corrupt.
For a man may—and indeed every man does—know good and yet be unable to do it, and know evil, and yet be a slave to it, tied and bound with the chains of his sins till the grace of God release him from them.
To know good and evil, right and wrong—to have a conscience, a moral sense—that is the likeness of God of which I wish to preach to-day. Because it is through that knowledge of good and evil, and through it alone, that we can know God, and Jesus Christ whom he has sent. It is through our moral sense that God speaks to us; through our sense of right and wrong; through that I say, God speaks to us, whether in reproof or encouragement, in wrath or in love; to teach us what he is like, and to teach us what he is not like.
To know God. That is the side on which we must look at this text on Trinity Sunday. If man be made in the image of God, then we may be able to know something at least of God, and of the character of God. If we have the copy, we can guess at least at what the original is like.
From the character, therefore, of every good man, we may guess at something of the character of God. But from the character of Jesus Christ our Lord, who is the very brightness of his Father’s glory and the express image of his person, we may see perfectly—at least perfectly enough for all our needs in this life, and in the life to come—what is the character of God, who made heaven and earth.
I beseech you to remember this—I beseech you to believe this, with your whole hearts, and minds, and souls, and especially just now.
For there are many abroad now who will tell you, man can know nothing of God.
Answer them: ‘If your God be a God of whom I can know nothing, then he is not my God, the God of the Bible. For he is the God who has said of old, “They shall not teach each man his brother, saying, Know the Lord, for all shall know Me, from the least unto the greatest.” He is the God, who, through Jesus Christ our Lord, accused and blamed the Jews because they did not know him, which if they could not know him would have been no fault of theirs. Of doctrines, and notions, and systems, it is written, and most truly, “I know in part, and I prophesy in part,” and again, “If a man thinketh that he knoweth anything, he knoweth nothing yet as he ought to know.” But of God it is written, “This is life eternal, to know thee, the only true God, and Jesus Christ, whom thou hast sent.” ’
But they will say, man is finite and limited, God is infinite and absolute, and how can the finite comprehend the infinite?
Answer: ‘Those are fine words: I do not understand them; and I do not care to understand them; I do not deny that God is infinite and absolute, though what that means I do not know. But I find nothing about his being infinite and absolute in the Bible. I find there that he is righteous, just, loving, merciful, and forgiving; and that he is angry too, and that his wrath is a consuming fire, and I know well enough what those words mean, though I do not know what infinite and absolute mean. So that is what I have to think of, for my own sake and the sake of all mankind.’
But, they will say, you must not take these words to the letter; man is so unlike God, and God so unlike man, that God’s attributes must be quite different from man’s. When you read of God’s love, justice, anger, and so forth, you must not think that they are anything like man’s love, man’s justice, man’s anger; but something quite different, not only in degree, but in kind: so that what might be unjust and cruel in man, would not be so in God.
My dear friends, beware of that doctrine; for out of it have sprung half the fanaticism and superstition which has disgraced and tormented the earth. Beware of ever thinking that a wrong thing would be right if God did it, and not you. And mind, that is flatly contrary to the letter of the Bible. In that grand text where Abraham pleads with God, what does he say? Not, ‘Of course if Thou choosest to do it, it must be right,’ but ‘Shall not the Judge of all the earth do RIGHT?’ Abraham actually refers the Almighty God to his own law; and asserts an eternal rule of right and wrong common to man and to God, which God will surely never break.
Answer: ‘If that doctrine be true, which I will never believe, then the Bible mocks and deceives poor miserable sinful man, instead of teaching him. If God’s love does not mean real actual love—God’s anger, actual anger—God’s forgiveness, real forgiveness—God’s justice, real justice—God’s truth, real truth—God’s faithfulness, real faithfulness, what do they mean? Nothing which I can understand, nothing which I can trust in. How can I trust in a God whom I cannot understand or know? How can I trust in a love or a justice which is not what I call love or justice, or anything like them?
‘The saints of old said, I know in whom I have believed. And how can I believe in him, if there is nothing in him which I can know; nothing which is like man—nothing, to speak plainly, like Christ, who was perfect man as well as perfect God? If that be so, if man can know nothing really of God, he is indeed most miserable of all the beasts of the field, for I will warrant that he can know nothing really of anything else. And what is left for him, but to remain for this life, and the life to come, in the outer darkness of ignorance and confusion, misrule and misery, wherein is most literally—as one may see in the history of every heathen nation upon earth—wailing and gnashing of teeth.
‘If God’s goodness be not like man’s goodness, there is no rule of morality left, no eternal standard of right and wrong. How can I tell what I ought to do; or what God expects of me; or when I am right and when I am wrong, if you take from me the good, plain, old Bible rule, that man can be, and must be, like God? The Bible rule is, that everything good in man must be exactly like something good in God, because it is inspired into him by the Spirit of God himself. Our Lord Jesus, who spoke, not to philosophers or Scribes and Pharisees, but to plain human beings, weeping and sorrowing, suffering and sinning, like us—told them to be perfect, as our Father in heaven is perfect, by being good to the unthankful and the evil. And if man is to be perfect, as his Father in heaven is perfect, then his Father in heaven is perfect as man ought to be perfect. He told us to be merciful as our Father in heaven is merciful. Then our Father in heaven is merciful with the same sort of mercy as we ought to show. We are bidden to forgive others, even as God for Christ’s sake has forgiven us: then if our forgiveness is to be like God’s, God’s forgiveness is like ours. We are to be true, because God is true: just, because God is just. How can we be that, if God’s truth is not like what men call truth, God’s justice not like what men call justice?
‘If I give up that rule of right and wrong, I give up all rules of right and wrong whatsoever.’
No, my friends; if we will seek for God where he may be found, then we shall know God, whom truly to know is everlasting life. But we must not seek for him where he is not, in long words and notions of philosophy spun out of men’s brains, and set up as if they were real things, when words and notions they are, and words and notions they will remain. We must look for God where he is to be found, in the character of his only begotten Son, Jesus Christ, who alone
