They are lofty themes which we have been discussing in the foregoing pages; and just because they touch the highest matters of the spiritual life, they involve us in profound responsibility. It was because Capernaum had been exalted to heaven in privilege, that she could be cast down to hell. Of those to whom much is given, much is required. Better not to have known these truths of the inner life, if we are content to know them only by an intellectual apprehension, and make no effort to incorporate them into the texture of our character. Few things harden more certainly than to delight in the presentation of the mysteries of the kingdom, without becoming the child of the kingdom. The object, therefore, which now engages us is less one of elucidation than of self-examination. Let us discern ourselves. Let us see whether we be in the faith. Let us expose soul and spirit to the discrimination of the Word of God, which is a discerner of the thoughts and intents of the heart. I. THERE ARE TWO AVENUES OF KNOWLEDGE.--"Whom the world cannot receive, because it seeth Him not, neither knoweth Him." Three things are specified as beyond the range of the world's power: it does not receive, it does not know, it does not see, the things of the unseen and eternal world. It cannot see them, therefore it does not know them, and therefore does not receive them, and this is especially true of its attitude toward the Holy Ghost. When the world hears talk of the Holy Spirit it brings to bear upon Him those organs of cognition which it has been accustomed to apply to the objects of the natural world, and even to the human life of Christ. But, as might have been expected, these are altogether useless. It is as absurd to endeavor to detect the presence of the spiritual and eternal by the faculties with which we discern what is seen and temporal, as it would be to attempt to receive the impression of a noble painting by the sense of taste, or to deal with the problems of astronomy by the tests that are employed in chemical analysis. The world, however, does not realize its mistake. It persists in applying tests to the Spirit of God which may be well enough in other regions of discovery, but which are worse than useless here. "The natural man receiveth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned." "Whom the world cannot receive, for it beholdeth Him not, neither knoweth Him." There was a touch of this worldly spirit even in Thomas, when he said, "Except I see in His hand the print of the nails, and thrust my hand into His side, I will not believe"; and in so far as the world-spirit is permitted to hold sway within us, our powers of spiritual perception will be blunted, and become infected with the tendency to make our intellect or imagination our sole means of apprehending Divine truth.