previously to his coming; because if they had had such a conception, the imperfections and darkness of their own dispensation would not have been borne. It is contrary to the nature of mind when it is enlightened, to delight in, and employ itself longer about, the preparatory steps that led it to the light.

The facts in the case, then, were, first, The prophets lived and wrote centuries before the era of Christ; and, second, On account of intimations or supposed intimations in their prophecies, the Jews were expecting the Messiah about the time that Jesus appeared in Judea. With the question concerning the inspiration of the prophets we have nothing to do. Whether they were inspired or not, their books contained the matter upon which the Jews founded their expectation of the appearance of the Messiah. With the question how the Jews could mistake the character of the Messiah, we have nothing to do; although the solution of the question would not be difficult. The simple facts which require attention are-The prophecies existed; and in those prophecies a Ruler was spoken of, of most exalted character, whose dominion would be triumphant, universal, and endless-whose doctrines would be pure and spiritual; and whose administration would be a blessing, not only to the Jews, but also to the Gentiles and yet, his life would be humble, and not suited to the feeling of the Jews-his sufferings extreme; and that he would terminate the old dispensation, and die for the sins of the people.-Isa. liii.; Dan. ix. 24-27; Micah v. 1, 2; Mal. iii. 1-3; Zech. ix, 9, 10; Isa. ix. 1-7.

G

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 the 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 Judea, 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 sustain at the same time the character of a perfect instructor.* (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. 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. 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:—

* See chap. x.

The fact that Jesus conformed to the prophets, established the truth of the prophecies; because, by conforming to them, he suffered death; while by his death, in accordance with the prophets, the world gained the evidence that he was the true Messiah. To give life, as a testimony to falsehood, is impossible, either in good or in an evil being.

See chap. iii., On miracles.

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 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 accords 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.*

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

* 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.