It has been well said by Augustine, that babes in Christ should so think of the Son of man as not to lose sight of the Son of God; that more advanced Christians should so think of the Son of God as not to lose sight of the Son of man.  Augustine well understood how the thought of the Son of man is fitted to our weakness; and that the best and most advanced of us in this mortal life are never so strong as to be able to do without it.  Have we ever tried this with our children?  We tell them that God made them, and takes care of them, and loves them, and hears their prayers, and knows what is in their hearts, and cannot bear what is evil.  These are such notions of God as a child requires, and can understand.  But, if we join with them some of those other notions which belong to God as he is in himself; that he is a Spirit, not to be seen, not to be conceived of as in any one place, or in any one form; what do we but embarrass our child’s mind, and lessen that sense of near and dear relation to God which, our earlier accounts of God had given him?  Yet we must teach him something of this sort, if we would prevent him from forming unworthy notions of God, such as have been the beginning of all idolatry.  Here, then, is the blessing of the revelation of God in Christ.  All that he can understand of God, or love in him, or fear in him—­that is to be found in Christ.  Christ made him, takes care of him, can hear his prayers, can read his little heart, loves him tenderly; yet cannot bear what is evil, and will strictly judge him at the last day.  But what we must teach when we speak of God, yet which has a tendency to lessen the liveliness of our impressions of him, this has no place when we speak of Christ.  Christ has a body, incorruptible and glorified indeed, such as they who are Christ’s shall also wear at his coming, yet still a body.  Christ is not to be seen, indeed, for the clouds have received him out of our sight:  yet he may be conceived of as in one place—­at the right hand of God; as in one certain and well-known form—­the form of the Son of man.  Yet let us observe again, and be thankful for the perfect wisdom of God.  Even while presenting to us God in Christ; that is to say, God with all those attributes which we can understand, and fear, and love; and without those which, throw us, as it were, to an infinite distance, overwhelming our minds, and baffling all our conceptions; even then the utmost care is taken to make us remember that God in himself is really that infinite and incomprehensible Being to whom we cannot, in our present state, approach; that even his manifestation of himself in Christ Jesus, is one less perfect than we shall be permitted to see hereafter; that Christ stands at the right hand of the Majesty on high; that he has received from the Father all his kingdom and his glory; finally, that the Father is greater than he, inasmuch as any other nature added to the pure and perfect essence of God, must, in a certain measure, if I may venture so to speak, be a coming down to a lower point, from the very and unmixed Divinity.