So, Secondly, mark here the completeness of the truth into which the Spirit guides.
I must trouble you with just a word or two of remark as to the language of our text. Note the personality, designation, and office of this new Teacher. He,' not it,' He, is the Spirit of truth whose characteristic and weapon is truth. He will guide you'--suggesting a loving hand put out to lead; suggesting the graciousness, the gentleness, the gradualness of the teaching. Into all truth '--that is no promise of omniscience, but it is the assurance of gradual and growing acquaintance with the spiritual and moral truth which is revealed, such as may be fitly paralleled by the metaphor of men passing into some broad land, of which there is much still to be possessed and explored. Not to-day, nor to-morrow, will all the truth belong to those whom the Spirit guides; but if they are true to His guidance,' to-morrow shall be as this day, and much more abundant,' and the land will all be traversed at the last. He shall not speak of Himself, but whatsoever He shall hear that shall He speak.' Mark the parallel between the relation of the Spirit Teacher to Jesus, and the relation of Jesus to the Father. Of Him, too, it is said by Himself, All things whatsoever I have heard of the Father I have declared unto you.' The mark of Satan is,' the speaketh of his own'; the mark of the divine Teacher is, He speaketh not of Himself, but whatsoever things,' in all their variety, in their continuity, in their completeness, He shall hear,'--where? yonder in the depths of the Godhead--whatsoever things He shall hear there,' He shall show to you, and especially, He will show you the things that are to come.' These Apostles were living in a revolutionary time. Men's hearts were failing them for fear of the things that were coming on the earth.' Step by step they would be taught the evolving glory of that kingdom which they were to be the instruments in founding; and step by step there would be spread out before them the vision of the future and all the wonder that should be, the world that was to come, the new constitution which Christ was to establish.
Now, if that be the interpretation, however inadequate, of these great and wonderful words, there are but two things needful to say about them. One is that this promise of a complete guidance into truth applies in a peculiar and unique fashion to the original hearers of it. I ventured to say that one of the other promises of the Spirit, which I quoted in my introductory remarks, was the certificate to us of the inspiration and reliableness of these Four Gospels. And I now remark that in these words, in their plain and unmistakable meaning, there lie involved the inspiration and authority of the Apostles as teachers of religious truth. Here we have the guarantee for the authority over our faith, of the words which came from these men, and from the other who was added to their number on the Damascus road. They were guided into all the truth,' and so our task is to receive the truth into which they were guided.
The Acts of the Apostles is the best commentary on these words of my text. There you see how these men rose at once into a new region; how the truths about their Master which had been bewildering puzzles to them flashed into light; how the Cross, which had baffled and dispersed them, became at once the centre of union for themselves and for the world; how the obscure became lucid, and Christ's death and the resurrection stood forth to them as the great central facts of the world's salvation. In the book of the Apocalypse we have part of the fulfilment of this closing promise: He will show you things to come'; when the Seer was in the Spirit on the Lord's Day,' and the heavens were opened, and the history of the Church (whether in chronological order, or in the exhibition of symbols of the great forces which shall be arrayed for and against it, over and over again, to the end of time, does not at present matter), was spread before Him as a scroll.
Now, dear friends, this great principle of my text has a modified application also to us all. For that divine Spirit is given to each of us if we will use Him, is given to any and every man who desires Him, does dwell in Christian hearts, though, alas! so many of us are so little conscious of Him, and does teach us the truth which Christ Himself left incomplete.
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.
