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and Life of the whole earth. And if it be, as my text tells us, that the great teaching Spirit is to come, who is to guide us into all truth,' and therein is to glorify Christ, and to show us the things that are His, then it is also true, 'Hereby know we the Spirit of God. Every spirit that confesseth that Jesus Christ is come in the flesh is of God; and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God. And this is the spirit of Antichrist.'


A little while, and ye shall not see Me: and again, a little while, and ye shall see Me, because I go to the Father. Then said some of His disciples among themselves, What is this that He saith unto us, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, Because I go to the Father? They said therefore, What is this that He saith, A little while ? we cannot tell what He saith. Now Jesus knew that they were desirous to ask Him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see Me: and again a little while, and ye shall see Me?'-JOHN XVI. 16-19.

A SUPERFICIAL glance at the former part of these verses may fail to detect their connection with the great preceding promise of the Spirit who is to guide the disciples into all truth. They appear to stand quite isolated and apart from that. But a little thought will bring out an obvious connection. The first words of our text are really the climax and crown of the promise of the Spirit; for that Spirit is to 'guide into all the truth' by declaring to the disciples the things that are Christ's, and in consequence of that ministration, they are to be able to see their unseen Lord. So this is the loftiest thought of what the divine Spirit does for the Christian heart, that it shows Him a visible though absent Christ.

Then we have in the subsequent part of our text the

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blundering of the bewildered disciples and the patient answer of the long-suffering Teacher. So that there are these three points to take up: the times of disappearance and of sight; the bewildered disciples; and the patient Teacher.

I. First of all, then, note the deep teaching of our Lord here, about the times of disappearance and of sight.

The words are plain enough; the difficulty lies in the determination of the periods to which they refer. He tells us that, after a brief interval from the time at which He was speaking, there would come a short parenthesis during which He was not to be seen; and that upon that would follow a period of which no end is hinted at, during which He is to be seen. The two words employed in the two consecutive clauses, for “sight,' are not the same, and so they naturally suggest some difference in the manner of vision.

But the question arises, Where are the limits of these times of which the Lord speaks? Now it is quite clear, I suppose, that the first of the little whiles’ is the few hours that intervened between His speaking and the Cross. And it is equally clear that His death and burial began, at all events, the period during which they were not to see Him. But where does the second period begin, during which they are to see Him? Is it at His resurrection or at His ascension, when the process of 'going to the Father' was completed in all its stages; or at Pentecost, when the Spirit, by whose ministration He was to be made visible, was poured out? The answer is, perhaps, not to be restricted to any one of these periods; but I think if we consider that all disciples, in all ages, have a portion in all the rest of these great discourses, and if we note the

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absence of any hint that the promised seeing of Christ was ever to terminate, and if we mark the diversity of words under which the two manners of vision are described, and, above all, if we note the close connection of these words with those which precede, we shall come to the conclusion that the full realisation of this great promise of a visible Christ did not begin until that time when the Spirit, poured out, opened the eyes of His servants, and they saw His glory. But however we settle the minor question of the chronology of these periods, the great truth shines out here that, through all the stretch of the ages, true hearts may truly see the true Christ.

If we might venture to suppose that in our text the second of the periods to which He refers, when they did not see Him, was not coterminous with, but preceded, the second little while,' all would be clear. Then the first little while' would be the few hours before the Cross. Ye shall not see Me' would refer to the days in which He lay in the tomb. Again, a little while' would point to that strange transitional period between His death and His ascension, in which the disciples had neither the close intercourse of earlier days nor the spiritual communion of later ones. And the final period, · Ye shall see Me,' would cover the whole course of the centuries till He comes again.

However that may be, and I only offer it as a possible suggestion, the thing that we want to fasten upon for ourselves is this-we all, if we will, may have a vision of Christ as close, as real, as firmly certifying us of His reality, and making as vivid an impression upon us, as if He stood there, visible to our senses. And so, by this vision splendid’we may be everywhere attended,' and whithersoever we go, have burning before us the


light of His countenance, in the sunshine of which we shall walk.

Brother! that is personal Christianity-to see Jesus Christ, and to live with the thrilling consciousness, printed deep and abiding upon our spirits, that, in very deed, He is by our sides. O how that conviction would make life strong and calm and noble and blessed! How it would lift us up above temptation! He endured as seeing Him who is Invisible.' What should terrify us if Christ stood before us? What should charm us if saw Him ?

Competing glories and attractions would fade before His presence, as a dim candle dies at noon. It would make all life full of a blessed companionship. Who could be solitary if he saw Christ? or feel that life was dreary if that Friend was by his side? It would fill our hearts with joy and strength, and make us evermore blessed by the light of His countenance.

And how are we to get that vision? Remember the connection of my text. It is because there is a divine Spirit to show men the things that are Christ's that therefore, unseen, He is visible to the eye of faith. And therefore the shortest and directest road to the vision of Jesus is the submitting of heart and mind and spirit to the teaching of that divine Spirit, who uses the record of the Scriptures as the means by which He makes Jesus Christ known to us.

But besides this waiting upon that divine Teacher, let me remind you that there are conditions of discipline which must be fulfilled upon our parts, if any. clear vision of Jesus Christ is to bless us pilgrims in this lonely world. And the first of these conditions is - If you want to see Jesus Christ, think about Him. Occupy your minds with Him. If men in the city walk

the pavements with their eyes fixed upon the gutters, what does it matter though all the glories of a sunset are dyeing the western sky? They will see none of them; and if Christ stood beside you, closer to you than any other, if your eyes were fixed upon the trivialities of this poor present, you would not see Him. If you honestly want to see Christ, meditate

upon Him.

And if you want to see Him, shut out competing objects, and the dazzling cross-lights that come in and hide Him from us. There must be a 'looking off unto Jesus. There must be a rigid limitation, if not excision, of other objects, if we are to grasp Him. If we would see, and have our hearts filled with, the calm sublimity of the solemn, white wedge that lifts itself into the far-off blue, we must not let our gaze stop on the busy life of the valleys or the green slopes of the lower Alps, but must lift it and keep it fixed aloft. Meditate upon Him, and shut out other things.

If you want to see Christ, do His will. One act of obedience has more power to clear a man's eyes than hours of idle contemplation; and one act of disobedience has more power to dim his eyes than anything besides. It is in the dusty common road that He draws near to us, and the experience of those disciples that journeyed to Emmaus may be ours. He meets us in the way, and makes 'our hearts burn within us.' The experience of the dying martyr outside the city gate may be ours. Sorrows and trials will rend the heavens if they be rightly borne, and so we shall see Christ 'standing at the right hand of God.' Rebellious tears blind our eyes, as Mary's did, so that she did not know the Master and took Him for the gardener.' Submissive tears purge the eyes and wash them clean to see His

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