Further and especially, He is the truth about God: “If ye had known Me, ye had known My Father also.” Strenuous efforts are being made in our day to convince us that all our search after God is vain, because by the very nature of the case it is impossible to know God. We are assured that all our imaginations of God are but a reflection of ourselves magnified infinitely; and that what results from all our thinking is not God, but only a magnified man. We form in our thoughts an ideal of human excellence—perfect holiness and perfect love; and we add to this highest moral character we can conceive a supernatural power and wisdom, and this we call God. But this, we are assured, is but to mislead ourselves; for what we thus set before our minds as Divine is not God, but only a higher kind of man. But God is not a higher kind of man: He is a different kind of being—a Being to whom it is absurd to ascribe intelligence, or will, or personality, or anything human. We have felt the force of what is thus urged; and feeling most deeply that for us the greatest of all questions is, What is God? we have been afraid lest, after all, we have been deluding ourselves with an image of our own creating very different from the reality. We have felt that there is a great truth lying at the heart of what is thus urged, a truth which the Bible makes as much of as philosophy does—the truth that we cannot find out God, cannot comprehend Him. We say certain things about Him, as that He is a Spirit; but which of us knows what a pure spirit is, which of us can conceive in our minds a distinct idea of what we so freely speak of as a spirit? Indeed, it is because it is impossible for us to have any sufficient idea of God as He is in Himself that He has become man and manifested Himself in flesh. This revelation of God in man implies that there is an affinity and likeness between God and man—that man is made in God’s image. Were it not so, we should see in Christ, not God at all, but only man. If God is manifest in Christ, it is because there is that in God which can find suitable expression in a human life and person. In fact, this revelation takes for granted that in a sense it is quite true that God is a magnified Man—that He is a Being in whom there is much that resembles what is in man. And it stands to reason that this must be so. It is quite true that man can only conceive what is like himself; but that is only half the truth. It is also true that God can only create what is consistent with His own mind. In His creatures we see a reflection of Himself. And as we ascend from the lowest of them to the highest, we see what He considers the highest qualities. Finding in ourselves these highest qualities—qualities which enable us to understand all lower creatures and to use them—we gather that in God Himself there must be something akin to our mind and to our inner man.