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Rh God,' from the second Psalm. These appellations he assumed, and by assuming them claimed all that belonged to the Messiah. The Messiah was expected as a king, and the new dispensation as a kingdom. This was not literally a fact, but was spiritually true in a sense transcending the most exalted conceptions of the most bigoted and ambitious Jew. Nor ought it to militate against this view of things, that it may seem to be inconsistent with perfect candor and dealing. No language that he could have used would have given them a clear conception of Christianity, as it actually was to be. Their own phraseology of a kingdom would come as near as any that he could adopt. What it was to be time only could develop. We, who know what it is, acquiesce in the propriety of his use of the Messianic language, as it then existed, giving it at the same time such an interpretation as made it the symbolic expression of the highest spiritual truth.

"To exemplify the principles which I have laid down, to show the wisdom, the miraculous knowledge of Jesus, the full understanding that he had of the whole system from the beginning, and the manner in which he insinuated the glorious and eternal truths of Christianity through the Messianic phraseology of that time, I shall proceed to analyze some of his first discourses.

"The ministry of Jesus began in Galilee, but at what time of the year we are not informed. Of his first tour through that country, in which he attended the marriage-feast at Cana, we have only a general