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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 experi mental 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 characterised 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, for 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.

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

THE Messiah having come in the proper character; displayed the proper credentials, and assumed the necessary condition, the question arises, What may we learn from the character of God and the nature of man concerning the fundamental principles which would govern the teaching of Jesus?

God is righteous and benevolent; it therefore follows, that he would connect happiness with righteousness and goodness in his creatures. Were he to do otherwise, it would be causing the happiness of men to arise from a character different from his own, which, as God is good, would be impossible, because it would be wicked.

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 hap piness 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 goodwill, 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 good

ness.

Now, then, a teacher sent from God must recognise these fundamental principles, and give his 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 hap piness 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

92 PHILOSOPHY OF THE PLAN OF SALVATION

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 exerciseshappiness, 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

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