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comprehended than that which he held at the close of his course-or, what is the same thing, that so much difference should exist between the sermon on the mount, and the last chapters of St. John.

That the difference imputed does actually exist, it will not be difficult to show.

From the prevailing topic of the discourses of the Baptist, he has obtained the title of the preacher of repentance. Now, it is remarkable, that the doctrine with which our Lord commenced his public teaching, was precisely the same which his forerunner had previously declared-Repent-and the constraining argument with which he enforced it was the same-for the kingdom of heaven is at hands. This was a simple exhortation well suited to the first dawning of the new dispensation; but afterwards the Apostle expressly calls on the Hebrews to leave the principles of the doctrine of Christ, and go

5 Matt. iv. 17.

on unto perfection, not laying again the foundation of repentance from dead works". What, therefore, our Lord in his wisdom thought fit for the subject of an elementary discourse, the Apostle, writing under the guidance of the Holy Spirit, judged inexpedient to be made the only topic of discussion among those who had arrived at a more advanced stage in the Christian life.

Again, the principal object of the first recorded public sermon delivered by Christ, was to clear away prejudices and correct errors which prevailed to a great extent among the people, and which would have presented a bar to their reception of him as the true Messiah. Accordingly, he dwells on the nature of his kingdom-on the blessings connected with Christian virtues on the exposition of the moral law-on the recommendation of particular duties-on the necessity of a practical regard to the divine precepts. These are all elementary subjects

6 Heb. vi. 1.

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well suited to prepare the mind, and to bring it into a fit state and temper for the announcement of the great mysteries of godliness, and for the revelation of those higher matters into which the very angels who stand around the eternal throne would desire to look. But after the last supper our Lord dwells on subjects of very different import, and which require to be approached with that prostration of the understanding,' which, however unwelcome the phrase may sound in the ears of modern infidelity or pride, is the only disposition which can rightly enter into the spirit of Christianity, or adequately comprehend the nature of its doctrines. Of this kind are the views of future happiness displayed for the comfort of the disciples before those dangers began to which the remainder of their lives would be exposed-the assurances of his own gracious, though invisible presence— the promise of the Comforter abiding with them and assisting them-the mystery of God in man, and of man in God, and what was more extraordinary still, the fellowship of the believer with the Father, and with his son Jesus Christ.

It was at the same time that our Lord first openly declared that men were henceforth to approach the mercy-seat of God, through him as their great High Priest. He then taught them that the way into the holiest would be thrown open, and that they would no longer have to plead before the God of Abraham the promises and covenant which had hitherto been the foundation of their hopes. Henceforth they would have access by faith unto him through a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people'.' He assured them of this truth, with his usual strong affirmation in things of high importance. Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. These are communications of such sublime and marvellous tendency, that there was a peculiar fitness

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7 Heb. ii. 17. See Rom. viii. 32-34. Eph. ii. 14—18. Col. iii. 16, 17. Heb. iv. 14-16. vii. 23-25. x. 19-22. xiii. 15, 16. 1 Pet. ii. 4-6. 1 John, ii. 1, 2.

John, xvi. 23, 24.

in reserving them for the last and most intimate discovery of the divine decrees, when the truth of their promulgator was about to be sealed by the miracle of his resurrection, and he was shortly to ascend visibly before their eyes as their victorious forerunner into the kingdom of his glory.

And yet high and important as these subjects were, and much as they exceeded any former revelation with which the disciples had been favoured, there were still other points connected with the Christian dispensation in which it was necessary for them to be fully instructed, although they were not yet in a state to receive them. There were still remaining prejudices to be subdued, and false conceptions to be removed, before they could hear of certain topics without taking offence, and which it was yet requisite they should know, in order to be duly qualified for the work to which they were called. 'I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the

Spirit of truth, is come, he will guide you into all

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