specting christianity, which they did not already know, then there was nothing in what they declared of the christian system, but what they had received, either from his teachings, or from the instructions of Christ which were of equal validity, or from the evidence of their senses which could not deceive them so that they must be preserved from error or mistake concerning it.

The Spirit was also to bring all things to their remembrance, that Christ had said unto them. Their memories were naturally like those of other men, imperfect and fallible; and amidst the numerous things, which their Lord had said and done amongst them, some would be forgotten. But the Spirit was to assist their memories, in such a manner, that they should have a perfect recollection of whatsoever Christ had said to them. This assistance of the Spirit implied, not merely recalling to the view of their minds the things which Christ had spoken, but also the enabling them to understand those things rightly, without that confusion and misapprehension, which Jewish prejudices had occasioned in their ideas, when they first heard them. Unless they were led into such a perfect understanding of the things they were enabled to remember, the bare recollection of them would be of little use, nor would the Spirit act according to his office of leading them into all truth, unless they were enabled, by his influence, properly to understand the truths which Christ himself had taught them.

The Holy Spirit, under whose teaching they were to be thus instructed, was to abide with them forever, as the Spirit of truth, guiding them into all truth, teaching them all things respecting the doc

trine of Christ which they were to communicate to the world. These important promises of the effusion, assistance, direction, and perpetual guidance of the Spirit with the apostles, were most certainly fulfilled, in all their extent and meaning. They were promises given by Christ himself, the great and chief prophet of the church; and to entertain a doubt of their most complete accomplishment, would be to impeach the veracity and mission of the Son of God, and to admit a supposition, that would strike at the truth of christianity in general. From this examination therefore, of the nature, extent, and fulfilment of our Lord's promises, concerning the gift of the Spirit to the apostles, does it not necessarily follow, that, in addition to what they previously knew of christianity, they were led, under the teachings of the Spirit, into a perfect acquaintance with it; and that through his constant inhabitation and guidance, they were infallibly preserved in the truth, and kept from error in declaring it to mankind? The Spirit of truth guided them into all truth, and abode with them forever.

If we compare this view of the special divine assistance which they enjoyed, with what the apostles say of themselves, we shall see it confirmed. After the descent of the Spirit, we never find them under the influence of mistaken ideas. From that period, they appear to have had a just and consistent view of christianity, though it was not until some time after, that they were led to see the extent of their commission to declare it to the gentiles. In the book of the Acts of the apostles, they are represented as "full of the Holy Ghost," speaking as the Spirit gave them utterance," and acting according

to his direction. The language of the apostle Paul to the Corinthians, when speaking of the other apostles as well as of himself, shews that their knowledge of christianity was made perfect through the inspiration of the Spirit, and that they taught and declared it under his influence and guidance. Concerning the things of the gospel he saith, "God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual."* In these and other passages of scripture, which will be brought into view under a subsequent branch of the subject, the apostles claim to themselves to be under the guidance of the Spirit of truth, in teaching christianity to the world. The validity of this claim, we shall further see, in the prosecution of our inquiry.

SECTION II.

Deductions and conclusions from the preceding

account.

THE apostles of Jesus Christ possessed, as we have seen, the fullest sources of information concerning his religion. Having been his disciples and constant followers, they learned many things relative to christianity, from his discourses and instructions. Their knowledge was enlarged by being eye-witnesses of his miracles, and of some of the most important facts respecting him. And what they did not know by these means, or did not

* 1 Cor. ii. 10 and 13.

fully understand, was afterwards revealed to them by the Holy Spirit, which our Lord had promised. From this account, contained in their writings, of the way in which they received their religious knowledge, the two following deductions or conclusions may be justly drawn.

I. First, that the apostles had a complete knowledge of christianity, or of the gospel which they published to mankind. When it is said, that they had a complete knowledge of the gospel, we mean, that they knew, and well understood, the truths which they were commissioned to preach, and the duties they were to inculcate. Having been instructed by Christ himself, having been witnesses of his works, and of his death and resurrection, and having received the Spirit to "guide them into all truth," they had a competent knowledge of the various subjects, which they were to preach and publish to the world, to instruct men in the knowledge of God, the way of salvation, and the duties of holiness. They were neither insufficient nor defective preachers of the word of truth. They were at no loss to know what was true or what was false, what was agreeable to the will of God or what was not. They had a complete and consistent view of the whole system of christian truth and duty; and there was no diversity of religious opinions amongst them. Their knowledge of christianity was perfect, for they were acquainted with "all things," which it was the will of God should be revealed unto men, to teach them the way of salvation.

Whether, as is most probable, the apostles had this complete knowledge of the gospel at once, on the day of Pentecost; or whether, there might be

some truths and duties of religion, which were not revealed to them until after that time, is of no importance for us to determine. For it is certain, that their knowledge of christianity was complete, long before the records of it in the New Testament were written for our instruction. It is evident also, that the apostles, in the course of their ministry, were never at a loss what doctrines they were to preach, but had at all times, a perfect knowledge of the things which it was the will of God they should, at those respective times, declare. Less than this cannot be inferred from their own declaration, that they spake the things of the gospel, "not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth.”

As the apostles, by means of our Lord's instructions and the teaching of his Spirit, had this complete knowledge of christianity, it follows that the most entire credit is to be given to their writings; and that they were not mistaken in what they have written concerning it, whether we suppose them to be immediately guided by the Spirit at the time they were writing or not. For allowing only, that they were honest men who completely understood christianity, it is evident that they must give a true and faithful account of it. Honest men would not deceive, and men who had a complete knowledge of the subjects they were treating of could not be mistaken. If any errors in doctrine or sentiment were admitted into their writings, it must be either by design, or through accident. To imagine that they could be inserted designedly, would impeach the integrity of the apostles, and consequently their credibility in general. And to imagine that they