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;
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 to 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.[30]
[30] See chap. v.
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 nation, and as individuals, the bad
principles of pride and ambition. Worldly pomp and circumstances 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
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 intellect, 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 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 acknowledged and had fellowship with Jesus of Nazareth,
as his Teacher and Master, could do so until the natural pride of his
nature was subdued. It was impossible for a man to find fellowship
with Jesus unless he humbled himself, because in no other state could
his feelings meet those of Christ. 'Take my yoke upon you,' said
Jesus, 'and learn of me; for I am meek and lowly in heart: and ye
shall find rest unto your souls.'
Thus did Jesus place himself in a condition which rendered humility
absolutely necessary in order to sympathy with him--in the condition
directly opposed to pride of heart, one of the most insidious enemies
of man's happiness and usefulness. And as it is an acknowledged and
experimental fact that the soul finds rest only in meekness, and never
in selfishness and pride of mind, therefore, the demonstration is
perfect, that Christ assumed the only condition which it was possible
for him to assume, and thereby destroy pride and misery, and produce
humility and peace, in human bosoms.
Profane history and the New Testament Scriptures confirm the foregoing
views. Tacitus, speaking of the primitive Christians, alludes to them
with marked contempt, as the followers of one who had been crucified.
His manner evinces clearly not only his own feelings, but it is a good
index to the feelings of a majority of the people of that proud and
idolatrous age; and it establishes, beyond all controversy, the fact,
that no one could declare himself a follower of Christ until, for
truth and for Christ's sake, he was willing to be considered base in
the estimation of the world. The elegant Pliny likewise bears direct
testimony to the humility and integrity of life which characterized
the early disciples of Christ.
A great number of passages in the New Testament confirm the preceding
views. It is only necessary to say that the apostles understood not
only the effect of their Lord's circumstances, in life and death, upon
the minds of men, but they understood likewise the philosophy and the
necessity of the case. Says Paul--'It became (or was expedient for)
Him, from whom are all things, and by whom are all things, in bringing
many sons unto glory, to make the Captain of their salvation perfect
through sufferings. For both he that sanctifieth and they who are
sanctified are all of one: for which cause he is not ashamed to call
them brethren.'--That is, the humble and self-denying life and death
of Jesus was necessary, because it would have a sanctifying effect in
counteracting the evils in the hearts of men. It was necessary for him
to become their brother man, and assume a certain character and
condition, in order that, by their becoming one with him, they might
be sanctified and made happy and useful.
Thus, while the Jews required a sign, and the Greeks sought after
wisdom, the apostles preached Christ crucified; understanding the
philosophy, the efficiency, and the necessity of their doctrine. And
so long as the world lasts, every man who reads the New Testament,
whether saint or sinner, will be penetrated with the conviction that a
vain, aspiring, selfish spirit is incompatible with the religion of
Jesus.