the words in question, this also they must be taken to mean, that the Holy Ghost, as is expressly said in the corresponding passage, would bring Christ's words to their remembrance. The office of the Holy Ghost, then, lay in "glorifying" Christ; in illuminating, in throwing lustre upon, and drawing lustre from, all that belonged to Him, to His person, His mission, His works, His trials, His sufferings, and among the rest, His words,-in exalting Him as the Prophet of the Church, as well as her Priest and King. In one of the clauses it is added, "He will show you things to come," and this will be found to complete the description of the inspiration which the Apostles received; viz., understanding in our Lord's words, and the gift of prophecy. Their writings are actually made up of these two, prophecy and doctrine.

The same general meaning comes within the scope of a later verse of the chapter last quoted. "These things have I spoken unto you in proverbs ; but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly," that is, in explicit words, "of the Father '."

To the same purport is our Lord's parting charge, recorded by another Evangelist. "All power is given unto Me in heaven and in earth. Go ye therefore and disciple all nations, baptizing them in the name of the Father, and of the Son, and of

1 John xvi. 25.

the Holy Ghost, teaching them to keep all things, whatsoever I have commanded you1." The revelation had been already made to the Apostles; it was like seed deposited in their hearts, which, under the influences of heavenly grace, would, in due season, germinate, and become "the power of God unto salvation" to all that believed.

A number of passages in the Gospels will occur to every inquirer, which take the same view of our Lord's teaching, viz., that it was not mere instruction conveyed in accidental words, but that it consisted of formal and precise sayings and actions afterwards to be opened and illustrated by the Apostles; some of these shall now be cited.

"These things understood not His disciples at the first: but, when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him.”

He says to St. Peter, before washing his feet, "What I do, thou knowest not now; but thou shalt know hereafter."

When He had bidden them keep the miracle of the Transfiguration secret till after His resurrection, "they kept that saying with themselves, questioning one with another what the rising from the dead should mean."

At another time Christ says, "What I tell you in darkness, that speak ye in light; and what

1 Matt. xxviii. 18, 19.

ye hear in the ear, that preach ye upon the house-tops."

We have a remarkable instance of this gradual illumination in the way in which they learned that the Gentiles were to be called. After His resurrection, Christ enlightened them, we know, in many things; it is said expressly, "Then opened He their understanding that they might understand the Scriptures." The sacred narrative continues; "and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." Who would not have supposed that His words now at length came to their minds in their full meaning? but it was far otherwise; the Holy Ghost had not descended, and they were still ignorant of the calling of the Gentiles.

In the calling of Cornelius, however, the divine purposes were at length illustrated fully and finally; but it is very deserving of notice, that though the Holy Ghost was the gracious Agent in the revelation, as our Saviour had given them to expect, yet St. Peter, instead of regarding His guidance as a new and independent source of truth, promptly refers his increased insight into the Gospel to our Lord's teaching. Then remembered I the word of the Lord, how that He said, John indeed baptized with water, but ye shall be baptized with the

Holy Ghost." He perceived that that religion which was spirit and truth, could not be confined to place or nation.

Again; when the women came to the sepulchre, the Angels said to them, "He is not here, but is risen; remember how He spake unto you when He was yet in Galilee."

Further; the last chapter of St. John's Gospel seems to supply a striking instance of the religious caution with which the Apostles treated His words, resisting wrong interpretations, but there stopping, contemplating them in ignorance, rather than superseding them. "Then went this saying abroad among the brethren that that disciple should not die; yet, Jesus said not unto him, he shall not die; but, If I will that he tarry till I come, what is that to thee?" To have our Lord's words was in their judgment the principal thing, to aim at comprehending them secondary, and not to be impatiently attempted.

In this connexion, I may notice as remarkable the sameness of expression under which the three Evangelists record our Lord's consecration of the Bread in the Holy Eucharist. All three use precisely the same words, "This is My body." They were, it would seem, more bent on recording our Lord's words than interpreting them. Were the notions now popular among us true, one Evangelist would have worded it, "This is a figure of My Body;" another, "This imparts the benefits of My Body;" and a

third, "This is a pledge of receiving My Spirit." But the sacred writers seem to have understood that our Lord's words were too solemn to paraphrase. As a contrast to this, we find that Pilate's inscription on the cross is recorded by each Evangelist with some accidental variation'.

Enough has now been said to show, not only the peculiar prerogative of the Gospels, but the position also of the Apostolic Epistles in the revelation. They are on the whole an inspired comment upon the Gospels, opening our Lord's meaning, and eliciting even from obscure or ordinary words and unpretending facts, high and heavenly truths. On the other hand, our Lord's teaching in the Gospels acts as a rule and key to the Epistles; it gives them their proportions, and adjusts their contents to their respective place and uses. So far from His teaching superseding theirs, as may at first sight be objected to the view under consideration, it rather recognizes and requires it. And, as to the Old Testament, far from being put aside on this view of the revelation, it is delivered to us on the same authority, under the seal of upon it by Christ Himself.

beautiful in this appointment.

canonicity impressed There is something

Christ is the great

1 John xii. 16. xiii. 7. Mark ix. 10. Matt. x. 27. Luke xxiv. 45-47. Acts xi. 16. Luke xxiv. 6. John xxi. 23. and of Matt. xxvi. 26. Mark xiv. 22. Luke xxii. 19. also 1 Cor. xi. 24. with Matt. xxvii. 37. Mark xv. 26. Luke xxiii. 38. John xix. 19.