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mination into men's minds all at once, as it were; but it presents far less, if any difficulty, if we consider that the Holy Spirit is given us to lead us to all the truth: for leading implies that we submit to be led.

If we are to follow the leading of the Holy v Spirit, we must submit our minds, our wills, our

opinions, to Him. We cannot confide in the leading of the Spirit and confide in ourselves too.

It is, again, not at all likely that the spirit of the world and the Spirit of God will be at one. In some matters they may be, but it is very improbable. If we submit to be guided by what is popular, or by what is fashionable, or by what is safe, or by what indulges our indolence, we are not likely to be under the guidance of the Holy Spirit of God.

So let us not be for a moment perplexed because the Holy Spirit seems to lead men to different conclusions-perplexed, that is, so as to ask with Pilate, What is truth? or to believe that there is no such thing as revealed truth. Let us rather believe and acknowledge that men say different things because they have not perfectly put themselves under the Divine leading-perfectly submitted to the Divine guidance; because they have more or less wilfully closed some channels of their souls against the inflowing of the blessed Spirit; because they have neglected this, or that, or the other means of spiritual direction.

Let us, in a word, take all the blame of all our differences, all our divisions, all our shortcomings, entirely upon ourselves. It is always the safest to do so.

And lastly, let us remember that we live under the Spirit—we live in the dispensation of the Spirit; and so we must beware lest we think that we can stand still at our present attainments either in knowledge or in love.

Is there any truth of religion, any revelation of God that we do not wish to realize, and so we put it from us, and say we cannot bear it ; it is too deep for us; it is beyond us; above all, if we accepted it, we are conscious that it would make too great demands upon us, and so we think we are safe in refusing to contemplate it?

Ah! all this is so much self-deception, for the Spirit has come. We have the results of His teaching of the apostles in our hands; we have been baptized into Him, we have some earnest of Him, we have the abundant promise of more. It is not for us to say

we cannot bear this now." If we profess to believe that Jesus is the Son of the living God, and that He lived amongst us as one of ourselves, and died for us, and rose again, and is now governing all things as our Head, what is there that He clearly reveals which we can safely say that

“ cannot bear ?” But it

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bear it now :” our faith is so weak, our spiritual powers have been so little exercised. We are like children, and must be fed with milk, not with meat.

Well, if there be no Spirit, no leader to lead us, no guide to take us by the hand, then we may rest in ignorance. But if there be a Spirit given, and that Spirit not a human spirit, not an angel, not an archangel, but a Person in the Ever Blessed Trinity, then what mean we by saying, “We cannot bear this, and this-we cannot understand or receive this, and this ?”

Depend upon it, my friends, it can be no small sin in those whom God Himself offers to teach, to say in their hearts, “ We know enou already." It is as if we said that we love God enough already, or that we obey His will as perfectly as we ought.

Christ reveals Himself to each soul, and to each soul to whom He shows Himself He says, “I have many things to say unto thee, but thou canst not bear them now;" but the soul which knows Christ returns answer, “ Lord, Thou hast the words of eternal life, and I believe, and am sure that Thou art the Son of the living God.”

And if the soul of the Christian perseveres in saying this, and acts according to the saying, then will be fulfilled in the case of that soul the words of the wise man: “ The path of the just is as the shining light, which shineth brighter and brighter to the perfect day.”

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VII.

PRESENT DISTRESS AND FUTURE HOPES.

1 CORINTHIANS xv. 19. “ If in this life only we have hope in Christ, we are of all men most miserable.”

What is the hope in Christ here mentioned by the Apostle ?

It is, of course, the hope of those things which Christ reveals to us, more particularly of the Resurrection of the body and the Life Everlasting ; but we must remember that Christ does not merely teach that these things are the Christian's future portion, just as some great heathen philosopher, such as Socrates or Plato, might teach, that because God is just, and men's conditions are unequal, therefore there must be a future state in which all things will be made right.

Christ does not reveal the future state in this way, by arguments or analogies. He reveals Himself as the Resurrection and the Life, just as He reveals Himself as the One Sacrifice for sin, and His Flesh the Living Bread, and His Blood the drink which insures immortality.

Faith in Christ, i, e., true faith, and hope in Christ are the same thing, only we are in the

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habit of speaking of faith in respect of present or past things, and of hope in respect of future good things.

Thus we generally speak of faith in Christ with reference to His Incarnation, His Godhead, and the atoning power of His Sacrifice on the Cross; but our hope in Christ is that He will intercede for us; that He will sustain us in our conflict by His Spirit, and that He will at the last accept us, and set us on His right hand.

In accordance with this way of speaking the Apostle here speaks of hope in Christ. It is hope for the future; that when Christ comes He will more than reward us for all that we have done or suffered in His cause; that He will raise up our bodies incorruptible, glorious, incapable of decay or suffering—in the likeness of His own glorious body.

Now observe here that the Apostle declares, with all the emphasis possible, that all his hopes in Christ have to do with the glories and rewards of the resurrection at the last day. This first follower of Christ tells us that if his hopes in Christ are to be confined to what he can now receive in the body, he is of all men most miserable.

Of course his reasoning is this: The faith of Christ has involved us, who profess it, in direct conflict with the world. From the world we have nothing to hope for, and everything to fear. It deprives us of our peace, or rather, of

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