and then bowed down to him as the temporal sovereign of the Jewish nation. But, notwith standing this error of the Jews, and the results to which it would directly tend, still it would be necessary in order to meet the constitution of things, that Christ should manifest, by exhibitions of miraculous power, the credentials attesting the Divinity of his mission. The inquiry, then, arises, How could Jesus perform miracles, and at the same time prevent revolt in the nation?

The circumstances of the case would render it necessary that his miracles should not be attended by that publicity and power which would lead those who had the influence of the nation in their hands, and who were blind to the true design of his mission, into revolt and destruction. It was likewise necessary, on the other hand, that they should be sufficiently frequent, and of sufficient power, to convince the candid who witnessed them, that they were the seal of heaven to the mission of Jesus. When Christ wrought miracles, therefore, he would have to aim at one end, and endeavour to prevent another-the end aimed at, that the impression might be made on honest minds, that he was the true Messiah; the end avoided, that the rulers of the nation might not, on account of his mighty miracles, rally round him as their temporal king, and thus hurry themselves and their nation to premature destruction.

Now, the character and conduct of Jesus accord entirely with the foregoing deductions, made out from undoubted historical facts. That he performed many miracles, and yet suppressed their extensive publicity, is frequently noticed in the New Testament: Jesus, therefore, had the peculiar marks of the true Messiah; and, in view of the peculiar condition of the Jewish nation at that time, the true

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 seli-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 have a tendency to cherish in the people, as a

See chap. v. p. 96.

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