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I. THE CARNAL NOTIONS MEN ARE APT TO ENTERTAIN OF GOD.

1. We find that the knowledge of the true God soon faded from the minds of Noah's descendants. That patriarch had been favoured with a clear revelation; and he had offered a pure worship. But even among his sons depravity began to manifest itself. And in a generation or two very gross ideas prevailed. Men were not satisfied with the fact of a Being, pure and spiritual, dwelling in the highest heaven, apart from the mortal eye. And they chose to represent Him by sensible figures. Some practices of this kind are described in verses 19

, 20.

2. We find the same temper at work in the Jews. They, too, imitated the heathen in desiring idols, gods whom they might see. They were continually prone to let their carnal reasonings interfere with their reception of the Divine Word.

3. We may trace similar consequences even down to our times. There have been men, of great natural parts too, who, because they never witnessed a miracle, have boldly denied that miracles were ever performed. He who will credit nothing that is not apparent to his senses, cripples himself with the most enervating chains. He who does not allow that the Deity is incomprehensible, is in truth the most irrational of reasoners: for he would make out that this vast universe was created and is upheld and governed by one whose mind he, a puny worm of the dust, is able to comprehend. And he that would reject the truth of the Trinity because it is higher than his thoughts, would compare the likeness of God to a finite creature. It is not intended to say that Scripture asserts or that the Church maintains anything that is contrary to reason. We are every day obliged to admit as truths things, the reasons of which we are unable to explain or account for; and no one imagines that this is irrational. Why should it appear so in spiritual things?

II. THERE IS THUS A WHOLESOME TRIAL OF OUR FAITH. God might, had He so pleased, have revealed His will so plainly that men could no more be ignorant of it than they can of the fact that the sun is shining in the heavens. To take the case of our blessed Saviour, He might have been shown openly to the world, and have been pointed out so evidently as the One of whom Moses and the prophets wrote, that none even of the Pharisees or the Sadducees could have denied it. Or, take the fact of His resurrection. It might have been performed before multitudinous witnesses, and Christ might again have lived openly as He did before His death, teaching and preaching. But where, in such a case, would have been the trial of faith? The whole system of God's dealings would have been changed; and we should have walked by sight and not by faith. In regard to providential circumstances it might have been the same. God might have disclosed to Abraham His purpose of providing a ram for a sacrifice instead of Isaac. Had Shadrach, Meshach, and Abednego learned at once that the fire would not kindle upon them, different indeed would their emotions have been; but what trial would there then have been of faith! God's dealings are secret, because He would prove men, and make evident what is in their hearts. In no other way, it is clear, could the graces of humility and trust, of patience and faith and hope and long-suffering, of self-denial and spiritual-mindedness, be wrought out. And so with regard to the revelation of doctrines. The Scripture gives us this most remarkable announcement (1 Peter 2:6-8). It is thus that God severs the precious from the vile: it is for this reason that He has allowed difficulties in His sacred Word, at which the worldly and the self-sufficient are offended; while they who with a humble spirit wait patiently upon Him, and meekly seek His guidance, are admitted into the secret place of the Most High. It is not that God throws difficulties into men's ways or delights to perplex them, but that in pursuing His great plan of moral government He does find it needful to train and lead onward by degrees, thus letting it be seen who will be teachable scholars in His school, and who rebelliously refuse His gracious lessons. There is a point, too, which must not be lost sight of. The revelation of the Gospel, such as we find it, is of expanding character. As ages roll on, more and more light beams upon it; and thus the Bible is seen to be the book not of untutored nations only, but of those farthest advanced in civilisation; not merely of the world in its infancy, but of the world come to. matured age. Other books are soon exhausted. But in all those things to which I have adverted, there is spiritual food for the humble mind. The full development of God's mysteries must patiently be waited for. Herein are some of the good things which He has prepared for those that love Him. Concluding reflections —

1. There is an unfair use made of human language by those who reject the doctrine of the Trinity. Language is always imperfect; more especially so when, by terms taken from human things, it is used to describe those that are Divine.

2. But, after all, the best knowledge is a practical knowledge. And this we should strive to attain, especially in respect to such deep things of God. No one will stumble at the doctrine of the Trinity, who, enlightened and quickened by the Spirit, comes to the Father by the Son. Vain speculations will be cast aside as we become acquainted with what each blessed person in the Godhead has done, and is doing, for us. In this way seek to know the Triune God. The Father's love, the grace of the Lord Jesus Christ, and the fellowship of the Holy Ghost, experimentally known, will be sure to be the Christian's stable foundation and his richest joy.

(J. Ayre, M. A.)

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KJV: To whom then will ye liken God? or what likeness will ye compare unto him?

WEB: To whom then will you liken God? Or what likeness will you compare to him?