In the case of the original Apostles, the intention of delivering and explaining their Divine Master's teaching cannot be mistaken. Now, of course, St. Paul, professing to preach Christ's Gospel, could not but avow such an intention also; but it should be noticed, considering that he was not with our Lord on earth, how he devotes himself to the sole thought of Him; that is, it would be remarkable, were not St. Paul divinely chosen and called, as we believe him to have been. Simon Magus professed to be a Christian, yet his aim was that of exalting himself. It was quite possible for St. Paul to have acknowledged Christ generally as his Master, and still not practically to have preached Christ. Yet how full he is of his Saviour! He could not be more so, if he had attended Him all through His ministry. The thought of Christ is the one thought in which he lives; it is the fervent love, the devoted attachment, the zeal and reverence of one who had "heard and seen, and looked upon and handled, the Word of life." [1 John i. 1.] What a remarkable attestation is here to the Sovereignty of the Unseen Saviour! What was Paul, and what was James, "but ministers," by whom the world believed on Him? They clearly were nothing beyond this. This is a striking fulfilment of our Lord's declaration concerning the ministration of the Spirit; "He shall glorify Me." [John xvi. 14.] St. John records it; St. Paul exemplifies it.

It is remarkable too, how St. Paul concurs with the other Apostles in referring to our Lord's words and actions, though much opportunity for this does not occur in his writings; that is, it is plain, that he was not exalting a mere name or idea, any more than the rest, but a Person, a really existing Master. For instance, St. John says, "That which we have seen and heard, declare we unto you;" and St. Peter, "This voice which came from heaven we heard, when we were with Him in the Holy Mount;" again, "We are witnesses of all things which He did." [1 John i. 3. 2 Pet. i. 18. Acts x. 39.] In like manner St. Paul enumerates, as his "Gospel," not mere principles of religion, but the facts of Christ's life, recurring to that very part of the Dispensation, in which he was inferior to his brethren. "I delivered unto you first of all, that which I also received, how that Christ died for our sins according to the Scriptures, ... was buried, ... rose again the third day, and that He was seen of Cephas, then of the Twelve, after that ... of about five hundred brethren at once ... after that ... of James, then of all the Apostles;" he adds, with expressions of self-abasement, "And last of all, He was seen of me." [1 Cor. xv. 3-8.] Again in his directions for administering the Lord's Supper, he refers carefully to our Lord's manner of ordaining it, as recorded in the Gospels; again, in the seventh chapter of the same Epistle, there would seem a repeated reference to our Lord's words in the Gospel; "unto the married I command, yet not I, but the Lord." In the same chapter the verse beginning, "This I speak for your own profit," has been supposed with reason to refer to St. Luke's account of Martha's complaint of Mary, and our Lord's speech thereupon. In his first Epistle to Timothy, he alludes to our Lord's appearance before Pilate. In his farewell address to the elders of Ephesus he has preserved one of His sayings which the Gospels do not contain; "It is more blessed to give than to receive." [Acts xx. 35.] And in the Epistle to the Hebrews reference is made to Christ's agony in the garden.

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