especially to the heart-outpourings of the Upper Room, as the proof
that He had called them His friends, in the fact that whatsoever He
had heard of the Father He had made known to them.

Jesus Christ, then, recognises the obligation of absolute frankness,
and He will tell His friends everything that He can. When He tells
them what He can, the voice of the Father speaks through the Son.
Every one of Christ's friends stands nearer to God than did Moses at
the door of the Tabernacle, when the wondering camp beheld him face
to face with the blaze of the Shekinah glory, and dimly heard the
thunderous utterances of God as He spake to him 'as a man speaks to
his friend.' That was surface-speech compared with the divine depth
and fullness of the communications which Jesus Christ deems Himself
bound, and assumes Himself able, to make to them who love Him and
whom He loves.

Of course to Christ's frankness there are limits. He will not pour
out His treasures into vessels that will spill them; and as He
Himself says in the subsequent part of this great discourse, 'I have
many things to say unto you, but you are not able to carry them now.'
His last word was, 'I have declared Thy name unto My brethren, and
_will declare_ it.' And though here He speaks as if His communication
was perfect, we are to remember that it was necessarily conditioned
by the power of reception on the part of the hearers, and that there
was much yet to be revealed of what God had whispered to Him, ere
these men, that clustered round Him, could understand the message.

That frank speech is continued to-day. Jesus Christ recognises the
obligation that binds Him to impart to each of us all that each of us
is in our inmost spirits capable of receiving. By the light which He