Now, in view of these facts, In what character would the true Messiah appear, when he assumed his duties as the Instructor of mankind?

If he had appeared and conformed to the views which the Jews entertained of a temporal Messiah, it would have been direct evidence that he was an impostor; because the Jewish views of his character and reign, as all can now see, were selfish, ambitious, imperfect, and partial. Now, a teacher sent from God to give the world a perfect religion could not conform to such views; but an impostor, from the nature of the case, could have conformed to no other standard than the views of the people. If an impostor wished to pass himself upon the Jews as their Messiah, he must assume that character and conform to that conduct which he knew they expected in their Messiah. For an impostor to assume a different character from that which he knew the nation expected their Messiah would bear, would have been to use means to frustrate his own plans, which would be impossible; because man cannot have a governing desire for attainment of an end, and at the same time use means which he knows will frustrate the accomplishment of his own object. An impostor, therefore, in the state of expectancy which existed at that time in Judæa, could not do otherwise than conform himself to the character which the nation were expecting their Messiah would possess.

Mark the two points. The prophets gave a delineation of the character, life, and death of the Messiah. This delineation the Jews misinterpreted, or applied to several individuals; so that they were expecting in their Messiah a character entirely different from that described by the prophets.

Now mark the application of these points. If Christ had conformed to the views of the Jews there would have been three direct testimonies that he was not from God. (1.) Because their views were partial, prejudiced, wicked. (2.) He could not have conformed to their views, and sustained at the same time the character of a perfect instructor.[26] (3.) He would not have fulfilled the predictions of the prophets concerning him. But, on the other hand, if he conformed to the prophets, and assumed the character of a perfect teacher, his rejection by the Jews was absolutely certain.[27] It follows, therefore, legitimately and conclusively, that Jesus Christ was the Messiah of God, because he pursued that course which would, from the nature of the case, result in his rejection by the nation; which conduct, in an impostor, would be impossible—but in the true Messiah it was the necessary course.

But further: it was necessary that Jesus should establish his claim as the Messiah by miraculous agency.[28] But owing to the peculiar state of the Jewish nation at that time, there would be great difficulty in doing this, for the following reasons.—If he, as Moses did, had come publicly before the nation at Jerusalem, and by miracles of great power, frequently repeated, and extending their influence throughout all the land, had forced conviction upon the minds of all the Jews that he was the true Messiah, the immediate and inevitable result would have been, that they would have raised one universal revolt against the Roman power, and would have hurried the Saviour of sinners into the office of the King of the Jews; and then bowed down to him as the temporal sovereign of the Jewish nation. But, notwithstanding 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.[29]

CHAPTER XII.

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]

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.

CHAPTER XIII.

THE ESSENTIAL PRINCIPLES WHICH MUST, ACCORDING TO THE NATURE OF THINGS, LIE AT THE FOUNDATION OF THE INSTRUCTION OF CHRIST.

Further, man is so constituted that, as a matter of fact, his true happiness depends upon righteousness of life and benevolence of heart. When his will accords with his knowledge of duty, or when he acts as he knows is right towards God and his fellow men, there is peace and even complacency of conscience. Peace and complacency of conscience is the happiness which, according to man’s moral constitution, arises from righteousness, or right acting, in life. And when man exercises benevolent feeling—has love in his heart to God and men, this exercise of benevolent affection produces happiness. Now there can be no such thing as happiness of spirit except it arise from these sources. And when these sources are full and flowing, and thus unite together—when there is perfect love and a perfect life, the soul is rendered happy. A single unrighteous act of will or malevolent feeling of heart will destroy this happiness; a single emotion of hatred or ill-will, or a single evil act, known to be such, towards any of God’s creatures, will destroy the peace of the soul. Even hatred to an enemy, or the desire of revenge, or any emotion but good-will, injures the soul’s happiness.

Thus, in constituting the human soul, God, in accordance with his own character, has caused its happiness to depend upon righteousness and goodness.

Now, then, a teacher sent from God must recognise these fundamental principles, and give him instruction in view of them. The happiness of the human soul, which is its life—its first, and best, and only good, could be produced in no other way. The whole force, therefore, of Divine instruction would be designed and adapted to accomplish this necessary end. The legitimate development of God’s nature, exercised towards man, would produce such instructions and such an example; and the best good of the human soul rendered it necessary that they should be given.

It is not said that, as in the schools of philosophy, the constant inquiry and search should be for the ‘greatest good.’ The very effort to obtain happiness in this way would destroy its existence. Happiness is not objective but subjective; no direct effort could gain it; it is the result of the right action of the moral powers. It would not be necessary, therefore, that those instructed should even understand the principles which governed their instructor. It would be sufficient if the instruction were designed and adapted to promote righteousness and goodness: the happiness of the soul would follow as a result, whether or not the recipient of the instruction understood the principles which governed his teacher.

Now the whole power of Christ’s instruction was directed to this point. It was distinguished in this respect from all other instruction ever given to mankind. I say unto you, Love your enemies. Do good to them that despitefully use you. Be anxious about no worldly good. The weightier matters of the law are righteousness and the love of God. Love and obey God, and love and do good to your neighbour: this is the law and the prophets. Seek first the kingdom of heaven and its righteousness, and all other things will be added to you. That is, seek first righteousness and the love of God, and the necessary result will grow out of these exercises—happiness, or life, will be added as a consequence.

Thus was the whole force of the Saviour’s teaching and example designed and adapted to produce righteousness and benevolence; and as these are the only exercises from which man’s true happiness can arise, it follows that the principles involved in the instruction of Christ, connecting happiness with holiness, are the only principles which can, in accordance with the character of God and the constitution of man, produce the greatest good of the human soul. Jesus, therefore, was the Christ of God; because the Christ of God could found his instructions on no other principles,—the principles which are fundamental in his teaching being those which alone can produce the happiness of the soul in accordance with its own moral nature, and in accordance with the moral character of God.

CHAPTER XIV.

FAITH, THE EXERCISE THROUGH WHICH TRUTH REACHES AND AFFECTS THE SOUL.

There are but two ways in which truth can be brought into contact with the mind. The one is sometimes called knowledge; the other, faith, or belief of testimony. In the earlier and ruder ages, men were necessarily moved more by knowledge, derived from their own observation and experience, through the medium of their senses; but as mankind increased in number, important truth was conveyed by one man or one generation communicating their experience, and another man or another generation receiving it by belief in their testimony. Perception and faith are the only modes by which truth can be brought into contact with the soul; and their effects are nearly the same upon man’s conduct and feelings, with the following remarkable exception: Of facts which are the subjects of personal observation, every time they are experienced, the effect upon the soul grows less; while, on the contrary, those facts which are received by faith, produce, every time they are realised, a greater effect upon the soul. By constant sight, the effect of objects seen grows less; by constant faith, the effect of objects believed in grows greater. The probable reason of this is, that personal observation does not admit of the influence of the imagination in impressing the fact; while unseen objects, realised by faith, have the auxiliary aid of the imagination, not to exaggerate them, but to clothe them with living colours, and impress them upon the heart. Whether this be the reason or not, the fact is true, that the more frequently we see, the less we feel the power of an object; while the more frequently we dwell upon an object by faith, the more we feel its power. This being true, it follows that faith would be the method best adapted to bring the sublime truths of the new dispensation to bear upon the souls of men. And further, as the dispensation is spiritual, and has relation to unseen and eternal things, faith becomes the only medium through which they can be conveyed to the soul.

Furthermore, man is so constituted that his faith, or belief, has an influence not only over his conduct in life, but, likewise, over the character and action of the moral powers of the soul.

Faith governs the conscience.

We have said, in another place, that a true conscience depends upon a true faith. No proposition in morals is more plain. It is not our design to inquire what leads, or has led, men to a wrong faith. Whatever may be the cause of any particular belief, it is incontrovertible that, if a man believes a thing to be right, conscience cannot condemn an act performed in view of that belief. Conscience is so modified and guided by a man’s faith, that it will sanction and command an act in one man which it will forbid and condemn in another. A Roman Catholic believes that he ought to pray to the Virgin Mary to intercede for him with God; and if a good Roman Catholic were to neglect his worship to the saints, his conscience would smite him, until, in some instances, he confessed his sin with tears. Now, if a good Protestant were to pray to saints, or to any other being but God, his conscience would smite him for doing that which the conscience of the Roman Catholic smote him for not doing. So the heathen mother will conscientiously throw her infant into the Ganges, or under the wheels of Juggernaut, while the conscience of a Christian mother would convict her of murder were she to do the same act. Conscience seldom convicts those whom Christians call impenitent persons for neglecting to pray, while the moment a man becomes a true believer, he will be convicted of guilt if he neglects the duty. So certainly and so clearly is it true, that a man’s conscience is governed by his faith.

Faith governs the affections.

As man is constituted, no power in the universe can move his affections to an object until he believes that the object possesses some loveliness or excellency of character. The heart is affected just as much by the goodness of another, if we believe that goodness to exist, as it would be if we knew that it existed. No matter, in the case of the affections, whether the object in reality possesses the good qualities or not, if they are fully believed to exist, the affections will act just as certainly as though they really did exist. The affections are constituted to be governed by faith. And they act most powerfully, as was demonstrated in a previous chapter, in view of good qualities existing in another, who, under certain circumstances, exercises those qualities towards us. The fact, then, is apparent, that the conduct of man’s life is influenced by what he believes; and especially that the character and action of the moral powers of his nature are governed by the principle of faith.

Another most important fact in connection with this subject is, that a man’s interests, temporal and spiritual, depend upon what he believes. The nature of man and the nature of things are so constituted, that the belief of falsehood always destroys man’s interests, temporal or spiritual, and the belief of truth invariably guides man right, and secures his best and highest good.

Perhaps the most absurd and injurious adage that has ever gained currency among mankind, is ‘that it is no difference what a man believes, if only he be sincere.’ Now, the truth is, that the more sincerely a man believes falsehood, the more destructive it is to all his interests, for time and eternity. This statement can be confirmed in every mind beyond the reach of doubt.

First, The influence of believing falsehood on temporal and social interests.

We will state some cases of common and constant occurrence, in order that the principle may be made obvious.

A gentleman of property and the highest respectability, in the course of his business transactions, became acquainted with an individual, who, as the event showed, was a man destitute, in a great degree, of a conscientious regard for truth. The persuasions and false representations of this man led the gentleman referred to, to embark almost his entire fortune with him in speculations in which he was at that time engaged. While this matter was in progress, the friends of the gentleman called upon him, and stated their doubts of the individual’s integrity who solicited his confidence, and likewise of the success of the enterprises in which he was asked to engage. The advice of his friends was rejected—he placed confidence in the false statements of the individual referred to—he acted upon those statements, and was, consequently, involved in pecuniary distress. In this case, the gentleman not only sincerely believed the falsehood to be the truth, but he had good motives in relation to the object which he desired to accomplish. He was a benevolent man. He had expended considerable sums for charitable and religious uses, and his desire was, by the increase of his property, to be enabled to accomplish greater good. In this case he was injured likewise by believing what others did not believe. The individual who seduced him into the speculation, had endeavoured to lead others to take the same views and to act in the same way; they did not believe the falsehood, and were, consequently, saved; he believed, and was, consequently, ruined.

When the English army under Harold, and the Norman under William the Conqueror, were set in array for that fearful conflict which decided the fate of the two armies, and the political destinies of Great Britain, William, perceiving that he could not, by a fair attack, move the solid columns of the English ranks, had recourse to a false movement, in order to gain the victory. He gave orders that one flank of his army should feign to be flying from the field in disorder. The officers of the English army believed the falsehood, pursued them, and were cut off. A second time, a false movement was made in another part of the field. The English again believed, pursued, and were cut off. By these movements the fortunes of the day were determined. Although the English had the evidence of their senses, yet they were led to believe a falsehood—they acted in view of it; the consequence was, the destruction of a great part of their army, and the establishment of the Norman power in England.

How often does it occur that the young female, possessing warm affections and being inexperienced in the wiles of villains, is led to believe falsehood which destroys her prospects and her happiness while life lasts! Under other circumstances she might have been virtuous, useful, happy. By false indications of affection her heart is won—by false promises of faithfulness and future good her assent to marry is gained; and then, when too late, she discovers that her husband is a villain, and she is forsaken, with a broken heart, to the cold sympathies of a selfish world. No matter how many hearts, besides her own, are broken by her error; no matter how sincere, or how guileless, or how young; she sincerely believed the falsehood, and is thereby ruined. Nothing in heaven or on earth will avert the consequences. If she had doubted, she would have been saved. She believed, and is consigned to sorrow till she sinks into her grave.

Secondly, The belief of falsehood in relation to spiritual things destroys man’s spiritual interests.

It is an incontrovertible fact that the whole heathen world, ancient and modern, have believed in and worshipped unholy beings as gods. Now, from the necessities of the case, as demonstrated in the introductory chapter, the worshipper becomes assimilated to the character of the object worshipped. In consequence of believing falsehood concerning the character of God, all heathendom, at the present hour, is filled with ignorance, impurity, and crime. As a mass of corruption spreads contagion and death among all those who approach it, so certainly does the worship of unholy beings taint the soul, and spread moral corruption through the world. ‘Can a man take coals into his bosom, and not be burned?’—Neither can the soul hold communion with beings believed to be unholy, and not itself become corrupt. The fact is so plain that it is not necessary to detail again the impurities, the vices, the tortures, the self-murders, and the unnatural affections of the heathen world, in order to show the deadly evils, both to the body and soul, which arise from the belief of falsehood in relation to spiritual things. It must be obvious to everyone that, if the heathen believed in one holy and benevolent God, their abominable and cruel rites would cease. It follows, therefore, that it is the belief of falsehood that causes their ignorance and corruption.

Thus it is invariably and eternally true that the belief of truth will lead a man right, and secure his temporal, spiritual, and eternal interests; and on the contrary, the belief of falsehood will lead a man wrong, and destroy his interests in relation to whatever the falsehood pertains, whether it be temporal or eternal.

The preceding premises being established, the following conclusions result:

1. The entire man, in his body and soul, his actions and moral feelings, is governed by what he believes; and that, in relation to things that should have a constantly increasing influence over the spirit, faith is a more powerful actuating cause than sight, because the one gains while the other loses power by repetition.

2. That the belief of falsehood, concerning any human interest, is fatally injurious; while the belief of truth is eternally beneficial. And that the more sincerely any one believes error, the more certainly he destroys his interests, whether temporal or spiritual: while, on the contrary, the more sincerely a man believes truth, the more certainly and powerfully are his interests advanced. The living God has connected evil with the belief of falsehood, and good with the belief of truth; it is a part of the constitutional law of the moral universe; and there is no power in existence that will stop the consequence from following the antecedent.

Mark it—That doctrine which rectifies the conscience, purifies the heart, and produces love to God and men, is necessarily true; because, as it has been demonstrated that righteousness and benevolence are the greatest good of the soul, and likewise that the greatest good must depend on the belief of truth, therefore the conclusion is inevitable that that doctrine which, being believed, destroys sin in the heart and life of man, and produces righteousness and benevolence, is the truth of God. No matter whether men can comprehend all its depths and relations or not, if it destroys sin wherever it takes effect by faith, and makes happiness grow out of right living and right loving, from the constitution of things—from the character of God—from the nature of man—that doctrine is the truth of God. And that doctrine which hinders this result, or produces a contrary result, is the falsehood of the devil.[31]

4. Therefore Christ laid at the foundation of the Christian system this vital and necessary principle, ‘He that believeth and is baptized shall be saved, and he that believeth not shall be damned,’—saved in accordance with the moral constitution of the universe, and damned from the absolute necessities existing in the nature of things.

CHAPTER XV.

THE MANIFESTATIONS OF GOD WHICH WOULD BE NECESSARY, UNDER THE NEW AND SPIRITUAL DISPENSATION, TO PRODUCE IN THE SOUL OF MAN AFFECTIONATE OBEDIENCE.

Under all dispensations, an essential requisite, after the way for its introduction was prepared, would be such manifestations of God to men as would produce love in the human heart for the object of worship and obedience. ‘Love the Lord thy God with all thy heart,’ is the first great law of the universe; and God cannot be honoured, nor man made happy, unless his obedience be actuated by love to the object of obedience.[32] Now the manifestations of mercy, under the old dispensation, were mainly temporal in their character, and limited in their application to the Jews. But God’s special goodness to them could not produce love in the hearts of the Gentiles. The manifestations in Egypt were, therefore, neither adapted in their character, nor in the extent of their design, to the spiritual and universal religion of Jesus Christ. But one part of the Mosaic economy was universal and immutable in its character. The moral law is the same for ever in its application to all intelligent beings in the universe. It is plain to reason that, whatever means may be adopted to bring men to rectitude of conduct or to pardon them for offences, the rule of right itself, founded upon the justice and holiness, and sustained by the conscience, of the Eternal, must be immutable and eternal as its Author; and the means, manifestations, and influences, under the different dispensations, are expedients of mercy, designed and adapted to bring men to act in conformity with its requirements.

How, then, under the new dispensation, and in conformity with its spiritual and universal character, could love for God be produced in the human heart?

We will here, again, as the subject in hand is most important, notice some of the conditions upon which affection for an object may be produced in the heart.

The will is influenced by motives and by affection; and all acts of will produced entirely by pure affection, are disinterested acts. There is, probably, no one living, who has attained to maturity of years, but has, at some period of life, felt affection for another, so that it was more gratifying to please the object of his affection than to please himself. Love for another always influences the will to do those things which please the object loved; and the acts which proceed from affection are disinterested, not being done with any selfish end in view, but to conform to the will and meet the desires of another. The moment the affections are fixed upon an object, the will is drawn into union with the will of the object loved; and if that object be regarded as superior, in proportion as he rises above us in the scale of being, to obey his will and secure his regard becomes a spontaneous volition of the soul; and the pleasure that arises from affectionate compliance with the will of a worthy and loved object, does not arise because it is sought for, but from the constitution the Maker has given to the human soul; it is the result of its activity, produced in accordance with the law of love.

All happy obedience must arise from affection, exercised towards the object obeyed. Obedience which arises from affection blesses the spirit which yields it, if the conscience approve of the object obeyed. While, on the contrary, no being can be happy in obeying one whom he does not love. To obey a parent, or to obey God, from interested motives, would be sin. The devil might be obeyed for the same reasons. All enlightened minds agree to what the Bible confirms, and what reason can clearly perceive, without argument, that love for God is essential to every act of religious duty. To tender obedience or homage to God, while we had no love for him in our hearts, would be dishonourable to the Maker, and doing violence to our own nature.

When an object presents itself to the attention, whose character engages the heart, then the affections flow out, and the soul acts sweetly in this new relation. There is a bond of sympathy between the hearts of the two beings, and those things which affect the one affect the other, in proportion to the strength of the cherished affection. One meets the desires and conforms to the will of the other, not from a sense of obligation merely, but from choice. And in thus giving and receiving affection, the soul experiences its highest enjoyment, its greatest good; and when the understanding perceives, in the object loved, perfections of the highest character, and affection of the purest kind for those that love him, the conscience sanctions the action of the heart and the obedience of the will, and all the moral powers of the soul unite in happy and harmonious action.

We return, now, to the problem—Under the spiritual dispensation of Christ, how could the affections of the soul be awakened by faith, and fixed upon God their proper object?

The principle has been stated, which everyone will recognise as true in his own experience, that the more we feel the want of a benefactor, temporal or spiritual, and the more we feel our inability to rescue ourselves from existing difficulties and impending dangers, the more grateful love will the heart feel for the being who, moved by kindness, and in despite of personal sacrifices, interposes to assist and save us.

Under the Old Testament dispensation the affections of the Israelites were educed and fixed upon God in accordance with this law of the soul. They were placed in circumstances of abject need; and from this condition of suffering and sorrow, God delivered them, and thus drew their hearts to himself. Now the Jews, as has been noticed, supposed that the Messiah would appear, and again confer upon them similar favours, by delivering them from their state of dependence and subjection as a nation. But a temporal deliverance of this kind, as has been shown, was not consistent with the design of Christ’s perfect and spiritual dispensation, which was designed to save men from sin and spiritual bondage, and restore them to spiritual happiness by restoring them to affectionate obedience to the only living and true God.

The inquiry, then, presents itself, as a feeling of want was necessary, in order that the soul might love the Being who supplied that want—and as Jesus came to bestow spiritual mercies upon mankind—How could men be brought to feel the want of a spiritual Benefactor and Saviour?

Allow the thought to be repeated again—According to the constitution which God has given the soul, it must feel the want of spiritual mercies before it can feel love for the Giver of those mercies; and just in proportion as the soul feels its lost, guilty, and dangerous condition, in the same proportion will it exercise love to the Being who grants spiritual favour and salvation. How, then, could the spiritual want be produced in the souls of men, in order that they might love the spiritual Benefactor?

Not by temporal bondage and temporal suffering, because these would lead men to desire a temporal deliverance. The only possible way by which man could be made to hope for and appreciate spiritual mercies, and to love a spiritual deliverer, would be to produce a conviction in the soul itself of its evil condition, its danger as a spiritual being, and its inability, unaided, to satisfy the requirements of a spiritual law, or to escape its just and spiritual penalty. If man could be made to perceive that he was guilty and needy, that his soul was under the condemnation of the holy law of a holy God, he would then necessarily feel the need of a deliverance from sin and its consequences; and in this way only could the soul of man be led to appreciate spiritual mercies or love a spiritual benefactor.

Mark another fact, in connection with the foregoing, which is to be especially noticed, and which will be developed fully in subsequent pages—The greater the kindness and self-denial of a benefactor manifested in our behalf, the warmer and the stronger will be the affection which his goodness will produce in the human heart.

Here, then, are two facts growing out of the constitution of human nature—First, the soul must feel its evil and lost state, as the pre-requisite condition upon which alone it can love a deliverer; Secondly, the degree of kindness and self-denial in a benefactor, temporal or spiritual, graduates the degree of affection and gratitude that will be awakened for him.

Now, in view of these necessary conditions, mark the means which God has used, and the manifestations which he has made of himself, in order to secure the supreme love of the human soul.

In the first place, The soul is brought to see and feel its evil and lost condition, and its need of deliverance.

At the advent of Jesus, the Roman world was in precisely the condition which was necessary to prepare it for his doctrines. The Jews had the moral law written in their Scriptures, and recognised it as the will of Jehovah; and the Gentiles had its requirements, concerning their duty to each other, and their duty to worship, written upon their hearts. Both the doctors among the Jews, and the schools of philosophy among the Gentiles, especially those of the Stoics, taught the obligatory nature of many of the important moral duties which man owes to man. No period in the history of the heathen mind ever existed before or since, when man’s relations to man were so clearly perceived.[33] The Jews, however, had these advantages, that while the few intelligent Gentiles received the instruction of the philosophers in relation to morals as truth, it was truth without any higher sanction than that of having been spoken by wise men, and therefore it contained in itself no authority or weight of obligation to bind the conscience; while they had the Moral Law as a rule of duty, sanctioned by the authority and infinite justice of Jehovah. Thus the moral virtues assumed the sanction of religious duties; and they had not only the moral precepts thus sanctioned, but, having been taught the true character of God, their religious duties were likewise united in the same sacred decalogue.