I have purposely mentioned this last circumstance, although it is not the view that I wish particularly to take to-day, because such passages as that which I quoted, where Christ tells his disciples that his Father was greater than he, and many others of the same sort, throughout the New Testament, are sometimes apt to embarrass and perplex us, if we do not consider their peculiar object.  It was very necessary, especially at a time when men were so accustomed to worship their highest gods under the form of men, that whilst the gospel was itself holding out the man Christ Jesus as the object of religious faith, and fear, and love, and teaching that all power was given to him, in heaven and in earth,—­it should, also, guard us against supposing that it meant to represent God as, in himself, wearing a human form, or having a nature partaking of our infirmities; and, therefore, it always speaks of there being something in God higher, and more perfect, than could possibly be revealed to man; and for this eternal and infinite, and inconceivable Being, it claims the reserve of our highest thoughts, or, rather, it commands us to believe, that they who shall hereafter see God face to face, shall be allowed to see something still greater than is now revealed to us, even in him who is the express image of God, and the brightness of his glory.

But, now, to return to what I was dwelling on before.  It is not only for children, that the revelation of God in Christ is so valuable; it is fitted to the wants of us all, at all times, and under all circumstances.  Say, that we are in joy; say, that we are enjoying some of the festivities of this season.  It is quite plain, that, at whatever moment the thought of God is unwelcome to us, that moment is one of sin or unbelief:  yet, how can we dare to mix up the notion of the most high God with any earthly merriment, or festivity?  Then, if we think of him who was present at the marriage in Cana of Galilee, and who worked a miracle for no other object than to increase the enjoyment of that marriage supper, do we not feel how the highest thoughts may be joined with the most common occasions? how we may bring Christ home with, us to our social meetings, to bless us, and to sanctify them?  Imagine him in our feasts as he was in Cana:—­we may do it without profaneness; being sure, from that example, that he condemns not innocent mirth; that it is not merely because there is a feast, or because friends and neighbours are gathered together, that Christ cannot, therefore, be in the midst of us.  This alone does not drive him away; but, oh consider, with what ears would he have listened to any words of unkindness, of profaneness, or of impurity! with what eyes would he have viewed any intemperance, or revelling; any such, immoderate yielding up of the night to pleasure, that a less portion of the next day can be given to duty and to God!  Even as he would have heard or seen such things in Cana of Galilee, so does he hear and see them amongst us; the same gracious eye of love is on our moderate and permitted enjoyments; the same turning away from, the same firm and just displeasure at every word or deed which turns pleasure into sin.