Only let me make one remark here. We do not stand on the same level
as these men who clustered round Christ on His road to Gethsemane,
and received the first fruits of the promise--the Spirit. They,
taught by that divine Guide and by experience, were led into the
deeper apprehension of the words and the deeds, of the life and the
death, of Jesus Christ our Lord. We, taught by that same Spirit, are
led into a deeper apprehension of the words which they spake, both in
recording and interpreting the facts of Christ's life and death.

And so we come sharp up to this, 'If any man thinketh himself to be a
prophet, or spiritual, let him acknowledge that the things which I
speak unto him are the commandments of the Lord.' That is how an
Apostle put his relation to the other possessors of the divine
Spirit. And you and I have to take this as the criterion of all true
possession of the Spirit of God, that it bows in humble submission to
the authoritative teaching of this book.

III. Lastly, we have here our Lord pointing out the unity of these
two.

In the verse on which I have just been commenting He says nothing
about Himself, and it might easily appear to the listeners as if
these two sources of truth, His own incomplete teaching, and the full
teaching of the divine Spirit, were independent of, if not opposed
to, one another. So in the last words of our text He shows us the
blending of the two streams, the union of the two beams.

'He shall glorify Me.' Think of a _man_ saying that! The Spirit who
will come from God and 'guide men into all truth' has for His