It is further to be considered that the Lord promised the apostles that after his departure from them, "the Holy Spirit would teach them all things, and bring all things to their remembrance which he had said to them" (John xiv. 26), and it may be assumed that after the Day of Pentecost this promise was fulfilled, and that they were then enlightened to discern the spiritual meaning of his doctrine. In this way it may be accounted for that while Christian doctrine rests fundamentally on the words and deeds of Christ as recorded in the Gospels, it is taught in the Acts of the Apostles and the apostolical Epistles in terms of a more abstract character, which, in fact, may be regarded as unfolding the spiritual import of the teaching, the life, and the death of Jesus Christ. The apostle Paul, although he was not one of the originally selected apostles, had special grace and {75} power given him for understanding fully and teaching the doctrine of Christ. Now, this apostle, so gifted with understanding and knowledge, writes in his Epistle to the Romans: "By the obedience of one shall the many be made righteous" (v. 19); the context evidently showing that the "one" is Jesus Christ, and that "the many" are _all_ the sinful sons of Adam. I have already adverted to this text (p. 19), and called attention to the significance of the future tense, "shall be made righteous." According to our argument, when they have been made righteous, they are _saved_. Hence, quite consistently with this passage in the Epistle to the Romans, St. Paul has said in his first Epistle to Timothy (iv. 10), "We trust in the living God, who is the Saviour of all men, especially of those that believe." If this sentence had not contained the last clause, there might have been some excuse for questioning whether St. Paul preached the doctrine of the eventual salvation of all men; but inasmuch as he adds, "especially of those that believe," it is as clear as words can make anything clear, that he taught that all are saved in the sense in which he taught that those who believe are saved. The reason for making the distinction expressed by the word "especially" is, I think, sufficiently apparent from the doctrine, previously maintained in this Essay (pp. 88-40), that the elect righteous are raised up first, and partake already of salvation, honour, {76} and glory, during a certain interval preceding the resurrection of the rest of mankind.