Messiah could have assumed no other character, and pursued no other course of conduct than that exhibited in the life of Christ.*

Another item might be added to this demonstration, showing that in order to the ultimation of the plan of salvation, it was necessary that Jesus should so manifest himself and manage his ministry, that a part of the Jews should receive him as the Messiah, and a part reject him.

CHAPTER XII.

CONCERNING THE CONDITION IN LIFE WHICH IT WAS NECESSARY THE MESSIAH SHOULD ASSUME IN ORDER TO BENEFIT THE HUMAN FAMILY IN THE GREATEST DEGREE, BY HIS EXAMPLE AND INSTRUCTIONS.

SELFISHNESS is a fundamental evil of human nature, the existence of which is acknowledged by all men. It is not an evil which belongs to any one class of human society. It is generic; and moves all ranks; only each individual looks upon those who stand next or near him in society, and desires equality with, or superiority over them in wealth, or popularity, or power. The law of reason and of God requires that men should endeavour to elevate those below them up to their own condition -selfishness is the opposite principle, which urges men to elevate themselves over others. If the militia captain could follow the desires of his nature, and ascend from one condition to another until he stood upon the floor of the senate chamber, he would find that the desire which led him to take the first step, had only increased its power by gratification, and was still goading him on to rise higher: and he would stop nowhere, while life lasted, until he perceived further efforts useless or dangerous. This selfish pride, and desire for self-aggrandizement, is detrimental both to the individual and the social interests of men. Wherever selfish ambition exists

in any degree of strength, it generates misery to the individual and to others about him. There are not, perhaps, more miserable men in the world than are some of those who have gained to some extent the object of their ambition, and are seated in the halls of legislation. Their minds are constantly anxious in making some effort, or devising some plan, by which they may promote the schemes in which they are engaged. And every time the hopes of one are realised, the stings of envy, and jealousy, and concealed hate, rankle in the bosoms of some others. In the humbler walks of life, the evil exists, perhaps in a less degree, but still it exists; and its existence is the bane of human happiness, and the cause of human guilt.

Now, this wicked desire of human nature to aspire after elevated worldly condition, rather than after usefulness of life and goodness of heart, would be either fostered or checked by the condition in life which the Messiah assumed among men. In proportion as his condition was elevated, pride and the desire of elevation would be fostered in the hearts of his followers. In proportion as his condition was humble and depressed, pride of heart would be checked in all those who received and honoured him as their Master and Teacher.*

Suppose that the Messiah had presented himself in the condition anticipated by the Jews: surrounded by the pomp and parade of a powerful temporal prince; sustaining the earthly dignity and splendour of the ancient monarchs of the dynasty of David. Now, had such a Messiah appeared in Judæa, it is perfectly certain from the character of human nature, that his earthly circumstances would hav tendency to cherish in the people, as a

*See chap. v. p. 36.

nation, and as individuals, the bad principles of pride and ambition. Worldly pomp and circum stance would have had the sanction of the highest authority in the person of their Messiah; and it would have induced the desire in all hearts to elevate themselves as nearly as possible to his temporal condition. The pride of the human heart would have been fostered, and not humbled. Instead of causing the middle walks of life to be grateful and contented in their condition, it would have produced in them an anxiety to stretch themselves upwards. And instead of causing those already elevated to fellowship and benefit the worthy poor, it would have caused them to have no sympathy for any of the human family in low estate; because theirs was a condition the opposite of that assumed by the great model which they loved and admired. And instead of causing the poor to feel a greater degree of contentment, and to avoid repining at their lot, the circumstances of the Messiah would have deepened their dejection, and rendered them less happy in their depressed condition; because their condition would hinder them from approach to, or fellowship with, the Heaven-sent Instructor A teacher, therefore, believed to be from heaven, who should assume an elevated condition in the world, instead of being a spiritual blessing to the whole family of man, by promoting in their bosoms humility and sympathy for each other, would have been a spiritual curse, by producing haughtiness and hardness of heart in the rich, ambition in the middle classes, and hopeless dejection in the poor.

Suppose the Messiah had come in the character which the Greeks admired-that, assuming the seat of the philosophers, he had startled the learned world by disclosing to them new and sublime truths. Suppose he had, by the power of far-reaching intel

lect, answered all the questions and solved all the difficulties which perplexed the minds of the disciples of the Porch and the Academy. In such a case, his instructions would have been adapted to satisfy the minds of a few gifted individuals, but they would not have been adapted to benefit the minds of many, nor the heart of any of the great mass of mankind. Vain of their wisdom already, the character of the Messiah would have been adapted to make the philosophers more so; and instead of blessing them, by humbling their pride, and giving them a sympathy with their fellow men, it would have led them and their admirers to look upon those who were not endowed with superior mental qualities, as an inferior class of men.

But, if the Messiah could not have appeared in the condition desired by the Jews, nor in that admired by the Gentiles, the inquiry arises-What condition in life would it be necessary that the Messiah should assume, in order to benefit the human family in the highest degree by the influence of that condition? In view of the foregoing deductions, the solution is obvious:-In that condition which would have the most direct influence to destroy selfishness and pride in the human heart, and to foster, in their stead, humility, contentment, and benevolence.

Now, in view of this result, deduced directly from the acknowledged character of human nature, turn your attention to the earthly circumstances of Jesus, and see how directly he brought the whole weight of his condition in life to bear against selfishness and pride of heart.-He was born in the lowest possible circumstances. His life was the constant rebuke to every ambitious and proud feeling of the human heart; and his death was one esteemed by men the most ignominious. No one who openly