But is eternal goodness one thing, and the eternal God, another?
That cannot be, again; for as the Athanasian Creed tells us so wisely
and well, there are not many Eternals, but one Eternal. Therefore
goodness must be the Spirit of God; and God must be the Spirit of
goodness; and right is nothing else but the character of the
everlasting God, and of those who are inspired by God.

What is wrong, then? Whatever is unlike right; whatever is unlike
goodness; whatever is unlike God; that is wrong. And why does God
forbid us to do wrong? Simply because wrong is unlike himself. He
is perfectly beautiful, perfectly blest and happy, because he is
perfectly good; and he wishes to see all his creatures beautiful,
blest, and happy: but they can only be so by being perfectly good;
and they can only be perfectly good by being perfectly like God their
Father; and they can only be perfectly like God the Father by being
full of love, loving their neighbour as themselves.

For what do we mean when we talk of right, righteousness, goodness?

Many answers have been given to that question.

The old Romans, who were a stern, legal-minded people, used to say
that righteousness meant to hurt no man, and to give every man his
own. The Eastern people had a better answer still, which our blessed
Lord used in one place, when he told them that righteousness was to
do to other people as we would they should do to us: but the best
answer, the perfect answer, is our Lord's in the text, 'Thou shalt
love thy neighbour as thyself.' This is the true, eternal
righteousness. Not a legal righteousness, not a righteousness made